那么，让我们在第三集以祷告开始。 So, let's start in episode three with a prayer.
奉父、子、圣灵的名。 In the name of the Father, Son, and the Holy Spirit.
阿们。 Amen.
主啊，我们求你差遣圣灵进入我们心里，使我们能更深入地领悟生命之粮的奥秘。 Lord, we ask you to send your Holy Spirit into our hearts so that we may have, um, the light to penetrate more deeply into the mystery of the bread of life.
我们藉着我们的主基督祈求。 We ask this through Christ our Lord.
阿们。 Amen.
奉父、子、圣灵的名。 In the name of the Father, Son, and the Holy Spirit.
阿们。 Amen.
在第三集中，我们将探讨新约中关于圣餐的教导。 So, in this episode three, we're going to look at, um, the New Testament on the Eucharist.
这个主题对于30分钟的节目来说太大了，所以我们只聚焦两点：约翰福音6章 的生命之粮讲论，以及三部对观福音和哥林多前书11章中四处圣餐设立叙述。 All right, this is too big for a 30-minute segment, and so we're just going to focus on two, um, two things, the Bread of Life Discourse in John 6 and the institution narrative, the four institution narratives from the three Synoptic Gospels and 1 Corinthians Chapter 11.
明白吗？ All right?
这就是我们要探讨的内容。 So, that's what we're going to look at here.
让我们从生命之粮讲论开始。 So, let's start in with the Bread of Life Discourse.
约翰福音6章记载的生命之粮讲论，是耶稣在设立圣餐约一年前为门徒作的预备教导。 John 6, um, which gives us the Bread of Life Discourse, um, gives us, um, Jesus' preparation for his disciples on the Eucharist, um, which occurred about probably a year before the institution of the Eucharist.
约翰告诉我们这事发生在逾越节前后，显然不是次年他设立圣餐的那个逾越节。 John tells us it was in the proximity of the Passover and clearly not the Passover in which he instituted, which would have been the following year.
明白吗？ All right?
耶稣在前一天通过旷野中喂饱五千人预备了这个教导。 And Jesus prepared for this teaching the day before by feeding the 5,000 right in the desert.
之后，众人想立他为王，所以... And after that, um, they wanted to make him king, and so it's...
这说明了什么？ What is that about?
当时的情况是，以色列人、犹太人将喂饱五千人视为弥赛亚的 征兆。我们必须明白，弥赛亚的应许部分包括新的出埃及。 And, um, what's happening there is that in, the feeding of the 5,000 was taken by the, um, Israelites, by the Jews as a Messianic sign, and so we have to know this, that, um, part of the Messianic expectation was, um, a new Exodus.
明白吗？ All right?
因此弥赛亚将是新的摩西，重演出埃及的神迹。 And so the Messiah would be a new Moses who would recapitulate the miracles of the Exodus.
明白吗？ All right?
出埃及的关键神迹之一就是用吗哪喂养百姓。 One of the key miracles of the Exodus was feeding the people with the manna.
明白吗？ All right?
正如摩西在旷野为以色列百姓提供从天而降的食物，弥赛亚同样要为弥赛亚国度提供天粮。 And so as Moses provided food from heaven for the people in the desert, people of Israel, so the Messiah should likewise provide bread from heaven for the Messianic kingdom.
明白吗？ All right?
耶稣在前一天就这样做了。 And Jesus did that the day before.
他们想立他为王，虽然认出了弥赛亚的征兆，却未能完全理解其意义，对吗？ They want to make him king, recognizing the Messianic sign but missing its full import, right?
而这正是生命之粮讲论所要阐明的，对吗？ And that's what gets brought out in the Bread of Life Discourse, right?
他们看到了弥赛亚的征兆，却没有看到它预表着新约中属灵的喂养。 They see a Messianic sign, but they don't see, um, it as a figure of spiritual nourishment, um, which will be, um, right, that, that will mark the new covenant.
这不像是旷野漂流时用吗哪喂养身体，而是用生命之粮喂养灵魂和全人。 It wouldn't be a feeding of the body as in the, the wandering in the desert through the manna, but a feeding, um, of the soul and of the whole man, um, with the bread of life.
耶稣在约翰福音6章26-27节表达了这一点。 And Jesus expresses this in John 6:26-27.
「我实实在在地告诉你们：你们找我，并不是因见了神迹，乃是 因吃饼得饱。」换句话说，他们吃了免费午餐，还想再来一顿。 "Truly, truly, I say to you, you seek me not because you saw signs, but because you ate your fill of the loafs." In other words, they got a free lunch, and they're coming back for another free lunch.
他接着说：「不要为那必坏的食物劳力，要为那存到永生的食物劳力 ，就是人子要赐给你们的，因为人子是父神所印证的。」明白吗？ And he continues, "Do not labor for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give you, for on him has God the Father set his seal." All right?
这带出了生命之粮讲论的主题——物质食粮与属 灵食粮的对比，或者更准确说是类比，对吗？ So, this kind of gives us the main theme of the Bread of Life Discourse, which is the contrast between, um, physical nourishment and spiritual nourishment, or better, the analogy, right?
物质食粮是理解弥赛亚在生命之粮中赐予我们的属灵喂养的类比。 That physical nourishment is the analogy for understanding spiritual nourishment, which the, the Messiah gives us in the bread of life.
生命之粮讲论包含四个基本主题——当然这是简化版。 The Bread of Life Discourse, um, contains four fundamental themes, um, oversimplifying, um.
这个讲论极其丰富，但我们可以归纳出四点：第一是物质与属灵喂养的对比。 It's incredibly rich, but, um, we can single out these four themes, and the first is this contrast between physical and spiritual nourishment.
明白吗？ All right?
耶稣的弥赛亚使命是用永恒和神的生命滋养我们。 Jesus' Messianic mission is to nourish us with the eternal and divine life.
但这前提是要承认他弥赛亚和神性的身份，对吗？ But this presupposes recognizing him in his Messianic and divine identity, right?
我刚读的经文结尾处，耶稣自称「父神所印证的」，这表明耶稣 的身份是生命之粮讲论的核心，因为他是从天降下的生命之粮。 And we saw that in that quote I just read, which ends with, um, Jesus speaking about himself as, "The one on whom God the Father has set his seal." In other words, Jesus' own identity is central to the Bread of Life Discourse because he is the bread of life coming down from heaven.
对吗？ Right?
他能赐予神的生命，因为他从永恒就拥有这生命，降世正是为将这生命传递给我们。 He can only give divine life because he has it or is it, um, from all eternity, right, and has come down precisely to communicate it to us.
这必须被相信。 And this has to be believed.
这可以说是第三个主题。 And so that, we could say, is the third theme.
如果说第二主题是耶稣的神性身份，那么第三主题 就是必须相信这身份才能领受他愿意赐予的生命。 If the second theme is Jesus' divine identity, the third theme is faith in that identity is necessary to receive the life that he wishes to give.
对吗？ Right?
我们在29节看到这点。 And we see this in verse 29.
众人问：「我们当行什么才算作神的工呢？」 And the people asked, um, "What is the work of God?" Right?
「请告诉我们好去行。」耶稣回答：「信神所差来的，这就是作神的工。」 "Tell us so that we can do it." And Jesus answers, "This is the work of God, that you believe in him whom he has sent." Right?
你必须相信他，才能相信他的恩赐。第四点也是最重要、最 核心的：耶稣应许要赐下永生的食物，就是他的身体和血。 You have to believe in him so, um, in order to believe in his gift.And then, the fourth point, the most important, the central point, is that Jesus promises that he will give the food of eternal life, which is his own body and blood.
好，我们来看经文。 All right, let's go through it.
约翰福音6章31节，众人向耶稣询问吗哪的事。 Um, so in John 6:31, the crowd, um, asks Jesus about the manna.
这很奇妙。 And so, this is marvelous.
这就是我们所说的「可教时刻」，对吗？ This is w- what we call a teachable moment, right?
所谓可教时刻就是... A teachable moment is...
当我教学时，学生正好问到我想要讲解的问题，这太棒了。 So I teach, and it's wonderful when the students ask a question which is exactly what I want to talk about, right?
但... But...
众人此刻正是如此。 And that's what the crowd does here.
众人说：「我们的祖宗在旷野吃过吗哪。」 The crowd says, "Our fathers ate the manna in the wilderness.
「你将天粮赐给他们。」 You gave them bread from heaven." Right?
「你要行什么神迹呢？」 What are you gonna do?
这完美铺垫了耶稣要做的事：展示旷野吗哪与圣餐之间的类比与区别。 And so, that's perfect setup for what Jesus wants to do, and that is to show the analogy and difference between the manna in the desert and the Eucharist.
于是耶稣在32节回答： So, Jesus answers, verse 32.
「我实实在在地告诉你们：那从天上来的粮不是摩西赐给你们的。」 "Truly, truly, I say to you, it was not Moses who gave you bread from heaven.
「我父将天上来的真粮赐给你们。」 My Father gives you true bread from heaven." Right?
这里形成了预表与实体的对比，对吗？ And so, that's the contrast there between the figure and the reality, right?
天降的真粮是吗哪所指向却并非其本身的实体。 True bread from heaven is what the manna was pointing to, but wasn't.
耶稣接着说：「因为神的粮就是那从天上降下来赐生命 给世界的。」他们说：「主啊，常将这粮赐给我们。」 "For the bread of God," Jesus continues, "is that which comes down from heaven and gives life to the world." And they said, "Lord, give us this bread," right?
多好的回应，对吗？ Fantastic, right?
「求主常将这粮赐给我们。」耶稣回答说：「我就是生命的粮。」 "Give us this bread oft- always." And Jesus then answers, "I am the bread of life.
「到我这里来的，必定不饿；信我的，永远不渴。」这是个双重强调的宣告。 He who comes to me shall not hunger, and he who believes in me shall never thirst." All right, that's just a doubly strong statement.
摩西并没有将自己作为粮食赐下，对吗？ So, Moses didn't give himself as bread, right?
作为吗哪。 As manna.
他赐下的是别的东西。 He gave something else.
他只是神赐下吗哪的中介。 He simply was an, a mediator in God giving this food, the manna.
而耶稣说：「我所谈论的这粮就是我。」 Whereas Jesus says, "This bread that I'm talking about is me," right?
「我就是生命的粮。」更进一步说，这生命之粮能完全满足人心。 "I am the bread of life." And then even more, um, even stronger, this bread of life is such that it totally satisfies the human heart.
「到我这里来的，必定不饿。」 "He who comes to me shall not hunger," right?
当然，今生我们仍会每日渴慕圣餐。 Well, we'll still, in the course of this life, obviously, we hunger every day for the Eucharist.
但我们不会渴求超越圣餐之物，因为圣餐包含了一切奥秘，包括道成肉身的部分。 But we don't hunger for something more than the Eucharist, because the Eucharist contains everything, containing the mystery of the wording part.
此刻众人的反应，正是约翰福音几乎每章都会出现的情形。 Now, the crowd, right, is doing, um, what happens in John's Gospel in just about every chapter, right?
耶稣的言论超越了众人的理解。 Jesus speaks over the heads of everyone.
这非常耐人寻味。 Very interesting.
我们在尼哥底母、撒马利亚妇人以及这群人身上都看到这点。 Um, we see this with Nicodemus, with the Samaritan woman, and here with this crowd.
这很合理，因为耶稣谈论的奥秘显然需要信心才能领悟。 And it makes sense, because Jesus is speaking of mysteries, um, that obviously require faith.
即便有了信心，这些奥秘仍远超我们的理解，所以群众难以领会也就不足为奇了。 And even after we have faith, they're still way over our head, so it's no surprise that this mystery was over the head of the crowd.
但耶稣明确宣告：他就是生命之粮，我们要以他为滋养，他将完全填满我们不安的心灵。 But what he's clearly saying is that he is the, the bread of life, and that, that we, um, are to be nourished with, and that it will completely fill our restless hearts.
对吗？ Right?
这也关乎他的身份。 And it also speaks about his own identity.
他能赐下这粮。 He can give this.
唯有他是神，才能成为生命之粮。 He is the bread of life only if he is God, right?
所以这是神性的宣告。 So this is a divine claim here.
他能... Um, he can...
唯有神能填满不安的心灵。 Only God fills the restless heart, right?
这正是圣奥古斯丁的名言： That's Saint Augustine's famous line.
「我们的心若不安息在你怀中，就永不得安宁。」耶 稣宣告自己就是使人心满足、永不再饥渴的那位。 "Our hearts are restless until they come to rest in you." Um, and so Jesus is proclaiming himself as the one who fills the heart, such that we will hunger and thirst no more.
其次，他「从天降下」的宣告也表明其神性身份，暗示他与父神在天堂的永恒共存。 And secondly, it also speaks of his divine identity in coming down from heaven, and thus, um, speaking of a pre-existence, right, in heaven with his Father.
他藉道成肉身通过位格合一降世，又通过每次弥撒中的 实体转化持续临现——我们将在第五、六集详述这点。 He comes down from heaven in the incarnation through the hypostatic union at the enunciation, right, and continues to come down from heaven to us in every mass, right, through transubstantiation, which we'll talk about in a later episode, Episode 6, 5 and 6.
你无法... You can't...
哲学有云：你不能给出你不拥有的东西。 There's a, um, a phrase in philosophy, you can't give what you don't have, right?
因此耶稣唯有本身拥有神的生命，才能以此滋养我们。 And so, Jesus can nourish us with divine life only if he has it, right?
他以自己的生命喂养我们，这可见于约翰福音6章39-40节： He's nourishing us with his own, and we see this in John, um, 6:39-40.
「差我来者的意思，就是他所赐给我的，叫我一个也不失落，在末日却叫他复活。」 "This is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day.
「因为我父的意思是叫一切见子而信的人...」 For this is the will of my Father, that everyone who sees the Son and believes in him..." Right?
这又回到信心的主题。 That's the, that theme of faith.
「得永生，并且在末日我要叫他复活。」 "Should have eternal life, and I will raise him up at the last day." Right?
这同样是强有力的宣告。 Again, that's a strong claim.
耶稣将使信徒复活。 Jesus will raise up the faithful.
你不能给出你不拥有的东西。 You can't give what you don't have, right?
他应许赐予永生，正因他本身拥有——更准确说，他就是永生。 He promises to give eternal life, and that's possible because he has, or better, is it.
他完完全全拥有这生命。 He possesses that life to the full.
此刻众人... Now, the people, right, are...
显然这些信息让他们难以消化。 Obviously, this is a lot to be dropped on them.
他们说：「这不是约瑟的儿子耶稣吗？他父母我们岂不认得吗？他如今怎么说『 我是从天上降下来的』呢？」这再次凸显相信他身份才能领受恩赐的重要性。 And they say, "How does he now say, 'I've come down from heaven'?" Um, and again, the importance of faith in his identity in order to receive his gift.
耶稣接着强调他对父神的认知。 And Jesus shared, um, highlights, also his knowledge of the Father.
46节说： "Not that..." And this is verse 46.
「这不是说有人看见过父，惟独从神来的，他看见过父。」 "Not that anyone has seen the Father, except him who is from God.
「他见过父。」 He has seen the Father." Right?
他指的是自己。 He's speaking of himself.
这同样是为坚固我们对他的信心。 And so, this also is, um, to reinforce, um, our faith in him.
耶稣值得信赖，因他讲述亲眼所见之事——我们凭信心认知，他凭眼见认知。 Jesus should be believed in, right, because he speaks of what he sees.We know by faith, Jesus by vision.
这关乎耶稣在世时对父神的直观认知。 All right, this has to do with Jesus having the vision of his Father throughout his earthly life.
所以他讲述所知之事。 So he speaks of what he knows.
他在48节继续说： And then he continues in verse 48.
「我就是生命的粮。」 "I am the bread of life.
「你们的祖宗在旷野吃过吗哪，还是死了。」 Your fathers ate manna in the wilderness, they died.
「这是从天上降下来的粮，叫人吃了就不死。」这是什么意思？ This is the bread which comes down from heaven that a man may eat of it and not die." All right, what does he mean by that?
显然肉身终会死亡，但他指的是圣餐具有向灵魂和身体传递神生命的权能。 Obviously, we will physically die, but, um, what he's saying is that the Eucharist has the power of communicating divine life both to spirit and body.
对吗？ Right?
首先是灵魂。 Spirit first.
最重要的是我们的灵魂以成圣恩典的形式领受神 生命，由此涌流出信、望、爱等超自然美德。 That's what is most important, that we receive hi- that divine life in our souls in the form of sanctifying grace from which charity, faith, hope, and charity, and the other supernatural virtues flow.
对吗？ Right?
但他也指出圣餐将在适当时机为身体提供神生命的滋养。 But he's also saying that it nourishes us with divine life for the body in its proper time.
对吗？ Right?
那就是普世复活之时。 And that's in the general resurrection.
他没有明确说明，而是留白。 He doesn't clarify that right, just leaves it hanging.
他接着说：「我就是从天上降下来生命的粮。」 And he continues, "I am the living bread which came down from heaven.
「人若吃这粮，就必永远活着。」 If anyone eats of this bread, he will live forever." All right?
这「永远活着」要从恩典与荣耀两方面理解。 And again, we want to take that live forever in, um, in the sense of grace and glory.
今世领受恩典，来世得享荣耀。 Grace now, and glory to come.
由此可见，正如前文所述，生命之粮与伊甸园生命树具有相同功效。 And so we see here what we mentioned in the previous talk, that the bread of life has the same effect as the Tree of Life in Eden.
对吗？ Right?
因此圣餐带来复归太初的效果，且是更美的复归——因为我们领受的是道成肉 身者，他爱我们到底，为我们死而复活，将受难与复活中的自己都赐给我们。 And thus the Eucharist brings about a return to the beginning, but a better return because we're receiving the Word Incarnate, right, who's loved us to the end, dying for us and rising for us, and giving himself to us in both his passion and his resurrection.
这早已藉先知预表，尤其见于以赛亚书25章6-8节。 Now, this was prefigured by the prophets, um, in a particular way in Isaiah 25, verses 6 through 8.
这是个深奥的预言： Um, a difficult prophecy.
「在这山上，万军之耶和华必为万民用肥甘设摆筵席 ，用陈酒和满髓的肥甘，并澄清的陈酒设摆筵席。」 "On this mountain, the Lord of Hosts will make for all peoples a feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine and the lees well-refined.
「他又必在这山上除灭遮盖万民之物和遮蔽万国蒙脸的帕子。」 And he will destroy on this mountain the covering that is cast over all peoples, the veil that is spread over all nations.
「他已经吞灭死亡直到永远。」 He will swallow up death forever." Right?
这是个奇特的预言，将筵席与废除死亡权势联系起来。 A strange prophecy, but it puts together feast and the destruction of the power of death.
对吗？ Right?
耶稣在生命之粮讲论中正暗指此事。 And Jesus is alluding to that in the bread of life discourse.
对吗？ Right?
因他谈论的正是赐人永生、摧毁死亡的体血之宴。 Because he's speaking of a feast of his body and blood that destroys death and gives eternal life.
约翰福音6章51节他说：「我所要赐的粮就是我 的肉，为世人之生命所赐的。」震撼之处来了。 In John, uh, 6:51, he says, "The bread which I shall give for the life of the world is my flesh." All right, here comes the shock.
至此众人已觉难以接受。 So all of it was difficult up to this point, right?
神性宣告、耶稣见父神、从天降下、能滋养我们。 Divine claim, and God, uh, Jesus seeing his Father coming down from heaven, being able to nourish us.
但真正令人震惊的是实现方式。 But then the, the shocker, we could say, is how does this take place?
通过赐给我们他的肉。 Through giving us his flesh.
在迦百农会堂听讲的群众听来，这简直像某种食人行为。 Now, that sounded to the people there, right, at Capernaum, in the synagogue in Capernaum where this discourse took place, like some kind of canna- cannibalism.
对吗？ Right?
这是个难以接受的教导。 It was a hard saying.
嗯... Um...
而他... And he...
是的，他将为世人生命献上自己的肉，因此51节带有献祭的意味。 Right, he will give his flesh for the life of the world, and thus, um, there's a sacrificial connotation in verse, uh, 51.
对吗？ Right?
他为世人生命献上自己的肉，如同赎罪祭或平安祭，是供献祭者享用的祭品。 Giving, um, his flesh for the life of the world, um, as a kind of sin offering or peace offering, a sacrifice to be consumed by those who offer the sacrifice.
对吗？ Right?
以色列人本应理解其中的献祭维度与共融意义。 The Israelites ought to have understood the sacrificial dimension, and the aspect of communion.
但他们并未完全领会。 But they didn't fully, right?
他们说：「这个人怎能把他的肉给我们吃呢？」耶稣不仅没有退让，反而更加强调。 And they said, "How can this man give us his flesh to eat?" And he doesn't retreat from it, but doubles down.
明白吗？ All right?
53到57节记载： This is verse 53 to 57.
「我实实在在地」 "Truly, truly," right?
「我实实在在地告诉你们：你们若不吃人子的肉 ，不喝人子的血...」此前已足够令人震惊。 "Amen, amen, I say to you, unless you eat of the flesh of the Son of Man and drink his blood..." All right, it was bad enough up to that point.
血本是唯独归神的。 Now, blood is reserved for God alone, right?
在以色列的祭礼中，血总是倾倒在祭坛上，或宰杀时流在地上，象征神的份。 So in sacrifice, the sacrifice of Israel, the blood was always poured out on the altar, um, or just simply in the, the slaughtering of animals onto the ground as the sign of God's portion.
生命由他赐予，当归于他。 He gives the life, the life is for him.
这是象征意义。 Um, the symbolism, right?
这是唯独献给神的。 That's what's given to God alone.
而耶稣此刻不仅提到看似食人般的吃他肉，更说要喝本应专属神的血。 And here, Jesus is saying not only a cannibalistic kind of image of eating his flesh, but drinking his blood, which ought to be for God alone.
「我的肉真是可吃的，我的血真是可喝的。」 "For my flesh is food indeed, and my blood is drink indeed.
「吃我肉喝我血的人常在我里面，我也常在他里面。」 He who eats my flesh and drinks my blood abides in me, and I in him.
「永活的父怎样差我来，我又因父活着；照样，吃我肉的人也 要因我活着。」逻辑虽通，但表达方式对当时听众极为震撼。 As the living Father sent me, and I live because of the Father, so he who eats me will live because of me." All right, the logic of this makes sense, but, uh, the form in which it's to put would have been totally shocking to his listeners.
这逻辑就是我们首讲提到的神圣交换。 The logic is what we said in the previous, in the first talk, about the divine interchange.
对吗？ Right?
这是道成肉身的目的。 That's the purpose of incarnation.
他取了我们的，为使我们有份于他的。 He's taken what is ours to give us a share of what is his.
他将圣餐确立为实现此事的主要途径。 And he's putting forth the Eucharist as the principal means by which that happens.
「吃我肉的人要因我活着。」他取了我们的，又赐给我们领受，为使我们活出他的生命。 "He who eats me will live because of me." He's taken what is ours, he's giving it to us to consume so that we can live his life.
这过程日复一日，因我们需要逐步... And this happens day by day, because we have to progressively-...
被他的生命滋养。 be nourished with his life.
道理虽明，但食肉饮血的形式实在骇人。 And so, yes, it makes sense, but, of course, the form is totally shocking then, cannibalism and drinking of blood.
有趣的是耶稣不仅不退让，反而改用希腊文「trogo」这个强调咀嚼动作的动词。 And what's interesting is Jesus doesn't retreat from this, but actually shifts the verb from, to trogo, which is a Greek verb for eating that emphasizes the physical aspect of chewing as it were then.
鲁道夫·布尔特曼（虽非我推崇的解经家）正确指出：「54节用更强烈的『t rogein』替代『phagein』（普通进食动词）加剧了冒犯性。」 Rudolf Bultmann, a not my favorite exegete, but nevertheless, he gets this right, um, says, "The offense is heightened in verse 54 by the substitution of the stronger trogein for phagein," which would be the more ordinary verb for eating, which Jesus began to use, and then switches when challenged then.
布尔特曼说：「这是真实的吃，不仅是某种属灵参与。」 "It is a matter of real eating," this is Bultmann, "and not simply some sort of spiritual participation.
「因此55节应如此理解。」 Thus there is every indication that verse 55 should be taken in this way.
「确实如此。」 It is really so.
「耶稣的肉是真实的食物，他的血是真实的饮料。」 Jesus' flesh is real food, and his blood is real drink." Unquote.
诚哉斯言。 Um, amen.
饮血再次象征分享神生命，而旧约未允、新约赐予的事实也意义重大。 So the drinking of the blood, again, is a sign of sharing in the divine life, and the fact that this was not given in the Old Covenant and is given in the New is also, um, significant, right?
旧约的祭物是预表，共融也是预表。 In the old, it was a, m- the sacrifices were figures, um, and the communion likewise were figures.
吃逾越节羔羊并非真实领受神生命。 One didn't really receive the divine life, um, eating a Paschal Lamb, right?
但通过位格合一，领受耶稣的人性就必然领受他的神生命——只要我们有合宜的领受态度。 But through the hypostatic union, receiving Jesus' humanity, um, is inseparable from receiving his divine life, um, given, provided that we have the proper dispositions.
许多门徒觉得这话甚难而退去，这很可理解。 Uh, many of Jesus' disciples found this teaching a hard thing and left him, quite understandable.
耶稣以62-63节谜般的话回应，如同整个讲论般费解： And Jesus responds in a, in a strange way, enigmatic way, just like the whole discourse, in verse 62 into 63.
「倘或你们看见人子升到他原来所在之处，怎么样呢？」 "Then what if you were to see the Son of Man ascending where he was before?
「叫人活着的乃是灵。」 It is the spirit that gives life.
「肉体是无益的。」 The flesh is of no avail.
「我对你们所说的话就是灵，就是生命。」 The words which I have spoken to you are spirit and life." Unquote.
许多新教解经家认为这是耶稣对食肉饮血强烈声明的退让，主张只是象征。 Now, s- many interpret, Protestant interpreters then tend to take this as, ah, he's retreating from the strong statement of actually eating his flesh and drinking his blood, just a figure.
这完全误解了重点。 But that's to, totally missed the point.
耶稣在此回到讲论开端，重提吗哪与生命之粮的对比。 What Jesus is doing here is, um, going back to the beginning of the discourse, the contrast between the manna and the bread of life, right?
吗哪滋养身体，圣餐则为以恩典滋养灵魂，并在普世复活时以荣耀滋养身体。 The manna mer- nourished the body, and the Eucharist is instituted to nourish the soul with grace and the body with glory, but later in the general resurrection, right?
这粮赐永生正因圣餐中的圣灵。 The bread gives eternal life precisely because of the spirit, right, that's given in the Eucharist.
我将在圣共融的集数再谈。 And I- I'll come back to that in our episode on Holy Communion.
他提及升天，预示将差遣圣灵赐下天国生命，圣餐则每日从高天将这生命传递给我们。 And his ascent, he alludes to his ascension here as a sign that he will send the Spirit and give the life of the kingdom, and then the Eucharist communicates it to us every day, right, from on high, as it were.
我们领受他复活的生命。 We receive his risen life, right?
也可联想以西结书37章圣灵使枯骨复生的奇妙意象。 And we could also think of Ezekiel 37, the Spirit breathing on the dead bones, right, that marvelous image from Ezekiel of the Spirit, um, giving life to the dead bones of Israel, right?
耶稣应许此事，并说他的话就是灵与生命。 And Jesus is promising this and saying that his words are spirit and life.
教父们解释这节说，提及升天是为澄清圣餐并非分食耶稣肉块。 Also, um, so the fathers speak about this, um, this verse and say that the reference to the ascension is again to, to make it clear that the Eucharist is not going to be eating bite-sized pieces of Jesus' flesh, right?
他如何升天？ He ascends how?
当然是完整升天，也将被完整领受，而非被分块食用。 Whole, obviously, and will be received whole and entire, not consumed in bite-sized pieces.
这出自圣奥古斯丁的约翰福音注释。 That's from Saint Augustine's, um, commentary on the Gospel of John.
圣区利罗指出：单就肉体本质而言不能赐生命， 但道成肉身所取的人性整体具有赐生命能力。 Saint Cyril of Alexandria speaks about this, um, when the nature of flesh considered alone itself, it won't be life-giving, but the flesh, um, assumed by the Word in the incarnation has, m- is life-giving in its entirety.
这身体属于那位本质是生命者。 This body belongs to him who is life by nature.
他以圣灵的生命之能充满全身，因此称他的肉为灵与生命。 He now fills his whole body with the life-giving activity of the Spirit, right, and for that calls his flesh, um, spirit and life, right?
因这正是他所赐予的。 Because that's what it gives.
好，我们... All right, let's, uh...
耶稣问使徒：「你们也要去吗？」彼得回答：「主啊，你有永生之道，我们还归从谁呢？」 And the apostles themselves, right, are asked by Jesus, "Are you going to go too?" And Peter answers, "Lord, to whom shall we go?
「你有永生之道。」 You have the words of eternal life." Right?
这也当是我们的回应。 And that's how we should also respond.
换言之，即便不解其意，也当信靠耶稣。 In other words, Jesus should be believed even when we don't know what he's talking about.
我们无法完全明白，因这奥秘远超我们理解。 And we can't fully know what he's talking about, right, because this is a mystery that totally is above us.
让我们继续。 Uh, let's go on now.
他留下未解的悬念。 So he left them hanging, right?
他谈及食肉饮血却未说明实现方式，悬置一年后，才在最后晚餐揭晓。 He spoke of eating his flesh and drinking his blood and didn't explain how this was going to happen, and he left them hanging for a whole year, and he reveals it only at the Last Supper, a year later.
他揭示这食肉饮血将通过圣事标记实现——逾越节晚餐的无酵饼与葡萄酒。 Um, and he reveals there that this eating of his flesh and drinking of his blood occurs under sacramental signs, the sacramental signs of the matzo, the, the unleavened bread of the Passover supper and the, the wine of the Passover supper, right?
这使我们能以人性方式领受他，无需分食肉块... And that makes it possible for us to receive him in a human way that, um, doesn't involve receiving a piece of flesh....
而是在习见的饼酒形下领受完整的耶稣。 but receiving the whole of Jesus under these appearances of what we are accustomed to eat and drink.
所以当你不明白耶稣时，要等候，他必在适当时机显明。 And so, when you don't understand Jesus, wait, and he will make it clear in due time.
好，我们来看... All right, so we get...
圣餐设立礼显明此事，因对教会生活至关重要，共 有四处记载：三部对观福音及哥林多前书11章。 So this becomes clear in the institution there is, and we have four accounts of this because it's so central to the life of the church, the three Synoptic Gospels and 1 Corinthians 11.
约翰未重复记载圣餐设立，因对观福音已有，他选择提供我们刚讨论的生命之粮讲论。 John doesn't give us the institution of the Eucharist because it had already been given by the Synoptics, and he chose instead to give us the Bread of Life Discourse that we just spoke about.
以及最后晚餐中的洗脚礼。 And the washing of the feet at the Last Supper.
这四份记载中，哥林多前书11章有明确年代。 All right, of these four sources, we have a, a firm date for 1 Corinthians 11, right?
约公元53至57年间。 In the mid of the, the 50s, 53 to 57.
距最后晚餐仅20-25年。 That is some 20 to 25 years after this event.
仍在目击者记忆范围内，圣保罗以庄严方式传递他所领受的。 In other words, within living memory of the Last Supper, and Saint Paul presents it in a very solemn way, passing on what he himself received.
四份记载核心一致，措辞略有差异。 And in all four accounts, the essential nucleus is the same, although the wording differs.
对吗？ Right?
教会礼仪传统将四者合并视为整体，互为补充。 And the liturgical practice of the church is to put the four accounts together and consider them as a whole, complementing each other.
对观福音显示圣餐设立于逾越节晚餐。 And so the Synoptic Gospels show us the Eucharist instituted at a Passover supper.
对吗？ Right?
这意义重大。 And that's very significant.
上集提到，耶稣选择这最完美的圣餐预表时刻来设立新约的新逾越节。 And we talked about it in the last episode that Jesus chose, um, this most perfect figure of the Eucharist to be the occasion in which they institute the Eucharist, right, as the new Passover of the New Covenant.
对观福音明确记载逾越节背景。 And the Synoptic Gospels make very clear this Passover setting.
尼散月十四日，门徒询问耶稣预备逾越节的地点。 Um, so that's the, um, they ask Him on the 14th day of Nisan, um, where should they prepare the Passover, right?
耶稣的回答耐人寻味。 And Jesus tells them an interesting thing.
他没有明确说明。 He doesn't tell them exactly.
未给出具体地址。 He doesn't give them an address.
只说「进城去」，这本身就有深意。 He says, "Go into the city." And that itself is significant.
耶稣不愿最后晚餐被打断。 Jesus didn't want to be, um, interrupted at the Last Supper.
对吗？ Right?
他知道犹大伺机出卖，但不愿晚餐中途被捕，因要完成设立新约圣事与祭献的圣餐。 He knew Judas was looking for an opportunity to betray him, and he didn't want to be betrayed during the supper, but only after, because he had something very important to do to institute the Eucharist as the, the sacrament and sacrifice of the New Covenant.
犹太逾越节餐只能在耶路撒冷城内食用。 And this, the Jewish Passover could only be eaten in the city of Jerusalem, right?
因此他们不能在伯大尼庆祝，必须在城内预备房间——即著名的楼上大厅。 And that's why they, um, they couldn't celebrate in Bethany, but had to have a room in the city itself, right, as indeed happened, the Upper Room.
他选择这夜有多重原因。 And he chose this night for multiple reasons, right?
首先是最后一夜... We mentioned the first thought, because it was his last night, um, that he...
他愿圣餐奥秘作为临终遗嘱深印门徒心中。 And so, he wanted to, he wanted this mystery of the Eucharist to be most deeply impressed on the apostles as something done as a last testament.
其次要尽可能接近受难时刻。 Um, and also, he wanted it as close to his crucifixion as possible.
第三要显明旧约伟大圣事与新约的延续性。 And third, he wanted it to be on the Passover to show the continuity between the, the great sacrament of the Old Covenant and the great sacrament of the new.
日期存在争议。 Now, there's a problem about the date.
详述太费时，但对观福音明确记载是逾越节晚餐。 This would take us too long to explain, um, but, um, the Synoptic Gospels are clear that it's a Passover supper.
约翰福音的细节也佐证这点。 John's Gospel, um, gives several elements that confirm that.
约翰描述的庄严筵席符合逾越节特征。 Um, John describes a very solemn meal, such as the Passover would be.
记载参与者斜倚用餐。 He mentions that the participants were reclining, right?
他所爱的门徒靠在耶稣怀里，显示这是... And so he himself, the beloved disciple, has his head on Jesus' breast, right, showing that they're reclining, which only...
犹太人只在逾越节晚餐如此。 Jews only did at the Passover supper.
约翰记载耶稣递饼给犹大，这是逾越节礼仪部分——蘸 苦菜入盐，无酵饼蘸混合坚果、苹果与葡萄酒的酱。 Um, John also recounts how Jesus gives a morsel to Judas, and that's part of the Passover ceremony, that there's the dipping of, um, of bitter herbs in, into salt, um, and the dipping of matzah into, um, charoset, a mixture of nuts, apples, and wine.
蘸食传递饼块也是逾越节餐特征。 And, and so, um, this dipping and passing of the morsel, also indicative of Passover meal.
第三，犹大离去时「那时候是夜间」，符合逾越节晚餐时间。 And then third, Judas is said to l- have left, "And it was night." And that's proper to the Passover supper.
必须在日落后开始持续至深夜，最后晚餐正是如此。 It had to be held after sundown and continued late into the night, right, as we see the Last Supper did.
总之具有逾越节晚餐全部特征。 Anyway, the point is, it has all the marks of a Passover supper.
但有些细节看似矛盾。 Um, but there are a couple details that, um, are hard to reconcile with that.
容我简述并调和。 And, um, let me just mention them and then, um, how we can reconcile.
约翰福音18章28节记载大祭司周五早晨未进衙门，为吃逾越节筵席。 Um, in John 18:28, it's mentioned that the, um, the high priest didn't enter the Praetorium on the morning of Good Friday, so that they might eat the Passover.
因此有人认为约翰意指逾越节尚未到来。 And so many think that, um, John therefore is saying that the Passover was still to come that night, not the night before.
但需知逾越节为期七天，祭司期间持续食用祭物。 But you have to remember here that Passover is a week, um, it's seven days, um, and the priests would have been eating sacrifices offered throughout those seven days.
若礼仪上不洁就不能参与。 And if they'd become ritually impure, they wouldn't have been able to do that, right?
所以这细节并不否定逾越节晚餐。 So, um, that detail, in fact, doesn't, um, refute it being a Passover supper.
有人引用约翰福音19章14节，称钉十字架在预备日。 Another verse that sometimes people cite is John 19:14, um, in which he says that the crucifixion was on the day of preparation for the Passover.
看似逾越节前一日。 Again, sounds like the day before the, um, the Passover.
但希伯来文中「预备日」专指周五。 But in Hebrew, um, Preparation Day is a technical term for Friday.
如同我们说「周五」。 It's like us simply saying Friday.
逾越节期间的周五。 Friday in Passover.
因此仍不明确。 Um, and so, it, again, it doesn't, um, make that clear.
第三点争议是：若正值逾越节，公会不可能审判耶稣。 A third argument is some hold that it would be impossible for the Sanhedrin to, to try Jesus if, um, if that was the Passover.
普通罪行确实如此，但耶稣被控假先知罪——后期犹 太律法允许节期审判此类案件，好在民众前处决。 And that would be true for ordinary crimes, um, but, um, in the case, in this particular case, he was being tried as a false prophet.And, yes, the at least later Jewish law allowed for the Sanhedrin to meet even during a feast to, uh, try someone accused of being a false prophet so that they could be executed in front of all the people.
朝圣节期全以色列聚集，正符合耶稣被钉时的场景。 Because a pilgrimage feast, the whole of Israel that could come would be present there, as indeed happened at Jesus' crucifixion.
布拉德·皮特里著有《耶稣与最后晚餐》，详述四种年代学说，他本人主张... Brad Pe- if anybody wants more information on this, and Brad Petry has a great book on this, Jesus and the Last Supper, and he goes through four different theories about the chronology, and he himself s- um, holds...
一种巧妙解释是存在两套历法：爱色尼派历法与圣殿历法。 So, one ingenious explanation is that there were two calendars, the Essene calendar and the temple calendar, that's possible.
但我认同皮特里的观点：最佳解释仍是传统说法 ——确实最后晚餐，约翰福音的难题皆可调和。 But I, I agree with Brad Petry that the best explanation, I think, is simply the traditional one, that, um, it was indeed, um, the Last Supper and that the difficulties in John's Gospel can all be reconciled with that.
但教会不强求单一解释。 But it, the church doesn't impose any one solution here.
最后我想强调设立圣餐话语的祭献含义。 All right, just, I want to end here with, um, the sacrificial implications of the words of institution.
耶稣设立圣餐的用语深植旧约背景。 Um, in instituting the Eucharist, Jesus used words that, um, have profound resonances, um, in the Old Testament.
他暗引多段旧约祭献经文。 He, um, is alluding to various Old Testament passages that are sacrificial.
「这是我的身体，为你们舍的」本身就暗示不仅赐予，更为我们献上。 And, um, just even, "This is my body given for you," um, is, itself implies that it's not simply given to us, but it's given for us.
这就是祭献的概念。 That's the idea of sacrifice.
「你们如此行，为的是记念我」看似纪念仪式，但旧约反复出现，尤其逾越节。 And then the, "Do this in memory of me," now, again, we might say, "Ah, it's kind of a memorial," but that's, um, something that we find in the Old Testament repeatedly, above all with regard to the Passover.
这是纪念性祭献。 It was a memorial sacrifice Ɣḫwɑ́ɑ̄l.
犹太听众会理解为类似逾越节的纪念祭——今日的祭献礼仪性地重现首个逾越节奠基事件。 And, and so that would be the, the way that, um, the Jewish hearers of Jesus would have understood this, as a memorial sacrifice like the Passover, in which one is making a sacrifice today that is, um, commemorating or making liturgically present, um, the foundational event, um, of Passover, the first Passover.
对吗？ Right?
耶稣正如此对待他的逾越奥秘。 And Jesus is doing that with regard to his Pascal mystery.
「如此行」看似非祭献用语，实为以色列祭礼常用动词。 Um, "Do this, even that-" All right, that doesn't sound sacrificial to us, but that's, um, a verb commonly used, um, with regard to the sacrifices of Israel.
尤其关于杯的叙述。 Um, but it's above all in, with regard to the chalice.
「这血是为多人流出来」是祭献用语，呼应以赛亚书53章受苦仆人之歌。 "The blood poured out," that's sacrificial language, "poured out for many." Um, we can find a reference to the, um, Isaiah 53, the, um, suffering servant canticle.
其中... And he...
「他将命倾倒以至于死，他也被列在罪犯之中。他却担当多人的罪。」 "He shall make many to be accounted righteous because he poured out his soul to death and was numbered with the transgressors, yet he bore the sin of many." Right?
因此最后晚餐中「这是我立约的血，为多人流出来，使罪得赦」是祭献表述。 And so, the language at the Last Supper of, "The blood of the covenant poured out for many for the forgiveness of sins," is sacrificial language.
对吗？ Right?
所以我们保留「多人」表述。 And that's why we keep that many there.
虽耶稣为众人死，但「多人」指这广大群体。 The meaning is indeed, Jesus died for all, but many as this great multitude.
最后「立约的血」 And then finally, um, "The blood of the covenant," right?
是祭献用语，呼应出埃及记24章旧约立约的血。 That's sacrificial language, um, recalling the blood of the covenant that we spoke of in the last episode at this, um, Exodus 24, the sealing of the old covenant.
对吗？ Right?
圣餐不仅是新约的印证，更赐予我们新约的实质。 And the Eucharist is the sealing of the new covenant, and not just the sealing of it, but it gives us the essence of the new covenant.
这是以耶稣宝血立的新约。 It is the new covenant in Jesus's blood.
耶稣生命的传递就是新约的核心。 Jesus's very life communicated to us is the essence of the new covenant.
这也引用了耶利米书31章31节关于新约的预言。 And then that also is quoting Jeremiah 31:31, where he speaks in the prophecy of a new covenant.
最后一点。 Last point.
耶稣此举使次日事件提前临现，显示他超越时间的认知。 Jesus, in doing this, um, was making present what would happen the next day, and thus it shows his knowledge of that as something transcending time.
我们将在第七集详述这是同一祭献。 And we'll come back to this in a greater, in a later episode, um, seven on the sacrifice, how it's the same sacrifice.
对吗？ Right?
他在最后晚餐使次日祭献临现，因此圣餐包含他整个逾越奥秘。 And so he made present the sacrifice of the next day that night at the Last Supper, such that the Eucharist contained the whole of his Pascal mystery.
让我们感谢主在圣餐中赐下自己，藉着我们的主 基督，他救赎的整个逾越奥秘临现在我们中间。 So, let us thank the Lord for the gift of himself in the Eucharist by which the whole mystery of his, um, redemption of us, his Pascal mystery, is made present to us through Christ our Lord.
愿荣耀归于父、子、圣灵。 In Father, Son, and the Holy Spirit.