当我们的主悬挂在十字架上时，看似失败，但实际上这是 胜利，因为十字架代表了神的怜悯和慈爱的最高表现。 When it looks like defeat for our Lord, who's hanging on the cross, in fact, this is the victory because the cross represents the supreme expression of divine mercy and love.
最后晚餐的奥秘将在十字架上揭开，因为在那里我们将看到第四杯，就是天国的应验。 The mystery of the Last Supper will be unveiled at the cross because there we will see the fourth cup, the fulfillment of the Kingdom.
圣餐、最后晚餐和各各他彼此照明，互相解释。 The Eucharist, the Last Supper, and Calvary illuminate each other; they explain one another.
基督出于爱和顺服而受苦，他给予圣父的，远超过了补偿全人类罪过所需要的。 By suffering out of love and obedience, Christ gave more to God the Father than what was required to compensate for all the sins of the human race.
作为公教徒，现在是我们通过成为主耶稣基督忠实的跟随者来把握这一点的时候了。 It is time for us as Catholics to lay hold of this by becoming faithful followers of our Lord Jesus Christ.
非常感谢。 Thank you very much.
早上好！ Good morning!
很高兴和大家在一起。 It's great to be with you.
今天早上专注于圣餐这个主题也很好。 It's also great to be focusing this morning on the subject of the Holy Eucharist.
我的演讲题目是《第四杯：揭开最后晚餐和十字架的奥秘》，这是基于我的一本新书。 My presentation is entitled The Fourth Cup: Unveiling the Mystery of the Last Supper and the Cross, based upon a new book of mine.
但我想从几十年前的一个经历说起，那时我还是一个正在学习事 工的福音派神学院学生，我去参加我最喜欢的会众的主日崇拜， 因为那里的牧师恰好也是我的希伯来语教授和旧约圣经导师。 But I want to begin by hearkening back to an experience that I had decades ago when I was still an evangelical seminarian studying for the ministry, attending a Sunday service at my favorite congregation because the pastor also happened to be my Hebrew professor and Old Testament instructor.
他是那种罕见的能让圣经活灵活现的人。 He was one of those rare birds who could just make the Bible sing.
当时我和妻子金伯利在那里参加棕枝主日的崇拜。 There I was with my wife, Kimberly; we were there attending a Palm Sunday service.
我们刚读完受难叙事，然后坐下来准备听通常至少要45分钟的讲道。 We had just read the Passion narrative, and we sat back to listen to what was ordinarily at least a 45-minute sermon.
但在讲道中途，他做的一件事让我很震惊。 But in the middle of the sermon, I was struck by something that he did.
因为在他讲道的中间，当我们读到约翰福音第19章时，他提出 了一个简单的问题，就是关于第30节耶稣说「成了」的经文。 Because in the middle of his message, he raised a simple question when we were going through verses in John 19, where Jesus says in verse 30, It is finished.
然后他停顿了一下，我们以为这是戏剧性的停顿，他问我们「你们觉得这指的是什么？」 Then he paused, and we thought it was a dramatic pause, and he asked us, What do you think it refers to?
我原本以为这是个有效的修辞策略，直到我和其他人一样意识 到，他打断了自己，问了一个连他自己都不知道答案的问题。 I thought, well, that's an effective rhetorical strategy until I began to realize, along with everybody else, that he had interrupted himself and asked a question that he didn't know the answer to.
所以我就那样望着远方。 So I just kind of looked out there.
成了。 It is finished.
我坐在那里想，得了吧，这指的是救赎，这就是完成的事。 I'm sitting there thinking, come on, it is redemption; that's what's finished.
当他再次开口时说：「你们知道，如果你们坐在那里认为耶稣说 的是他完成了救赎，那是不可能的，因为正如保罗在罗马书4章 25节指出，他复活是为叫我们称义，而他那时还没有复活。」 As he spoke again, he said, You know, if you're sitting there thinking that Jesus is speaking of his redemption that is finished, that can't be, because as Paul points out in Romans 4:25, he was raised for our justification, and he's not resurrected yet.
所以这不可能是我们的救赎，那样说太早了。 So it can't be our redemption; that would be premature.
我不确定这是什么意思，所以让我们继续往下说吧。 I'm not sure what it is, so let's just move on.
他确实继续讲下去了，除了我以外，其他人都跟着他的思路走。 And he did; he moved on, and everybody else moved with him except for me.
我坐在教堂长椅上心想，你不能这样做。 I am sitting in the pew thinking to myself, you can't do that.
你不能问一个连自己都不知道答案的问题。 You can't ask a question to which you don't know the answer.
在那次讲道剩下的时间里，我不确定我是否听进去了他说的任何一个字，因为我 开始专注于约翰福音19章30节「成了」这段经文，问自己，到底什么成了？ I’m not sure I heard another word that he said for the rest of that sermon because what I began doing was looking at the passage there in John 19:30, It is finished, asking myself, what is finished?
等讲道结束我们离开礼拜时，我走到后门，和他握手说：「你不能那样做。」 By the time the sermon was done and we were leaving the service, I walked out, shook his hand at the back door, and said, You can't do that.
他说：「做什么？」 He said, Do what?
我回答说：「问了一个问题却不回答。」 I replied, Ask a question and then not answer it.
他笑着说：「有趣的家伙，我相信你会找到答案并告诉我的。」 He laughed and said, Funny guy, I'm sure you'll find the answer and let me know.
好吧，我把这当作一个个人挑战和邀请，所以午饭后，我整个下午都埋头在书堆里。 Well, I took that as a personal challenge as well as an invitation, and so after lunch, I spent the rest of the afternoon buried in my books.
我想找到这个问题的答案：耶稣说「成了」的时候，他指的是什么？ I wanted to find an answer to the question: What was Jesus talking about when he said, It is finished?
当然，每当你遇到一段令人困惑的经文时，你必须退一步，从上下文来理解它。 And so, of course, whenever you're looking at a text that is perplexing, you have to back up and look at it in context.
我注意到了许多人都注意到的事情，就是在约翰福音第19章中 发生在我们的主身上的一切，都是在逾越节的背景下发生的。 What I noticed is what many others have noticed, and that is everything that is happening to our Lord in John 19 is happening in the context of the Passover feast.
那个下午，我大部分时间都在深入研究逾越节的历史背景。 I spent most of that afternoon immersing myself in the historical context, the background of the Passover feast.
当然，这是犹太人在尼散月十四日庆祝的纪念节日。 Of course, this was a memorial feast that the Jews celebrated on the 14th of Nisan.
稍加研究就会发现，外邦基督徒几乎不可能完全理解逾越节对第一世纪犹太人的重要意义。 A little bit of study shows you that it's almost impossible for Gentile Christians to appreciate the significance of Passover for first-century Jews.
我的意思是，这就像是把圣诞节、复活节和独立日都合在一起那样重要。 I mean, it would almost be like Christmas, Easter, and the Fourth of July all rolled into one.
为什么？ Why?
因为当你回到出埃及记第12章所描述的那个重要夜晚，你会看到神 给摩西的第十个也是最后一个关乎以色列得救的神迹就是逾越节。 Because when you go back to the fateful night described in Exodus 12, you can see that the tenth and final sign that God has given to Moses for Israel's salvation is the Passover.
那里的指示是，每个以色列家庭都要取一只羊羔，就是无瑕 疵的公羊羔，宰杀羊羔，然后用牛膝草蘸血，涂在门框上。 The instructions are given there that every Israelite family is to take a lamb, an unblemished male lamb, slaughter the lamb, and then with a hyssop branch, sprinkle the blood on the doorposts.
做完这些之后，你们要把羊羔烤了，然后全家人站在桌子周围聚集。 After you have done that, you proceed to roast that lamb, and then you gather as a family standing around the table.
是站着，而不是坐着，因为你们要准备好在摩西的带领和神的大能下逃往自由。 Standing, not sitting, because you are ready to flee to freedom under the leadership of Moses and under the power of God.
你们吃这羊羔，这顿饭本身就是祭祀的高潮。 You eat that lamb, and the meal itself is the climax of the sacrifice.
我的研究也让我明白了逾越节作为祭祀和团契之餐的概念，它印证了 亚伯拉罕、以撒、雅各的神与在埃及的以色列人之间的约的关系。 And my study also led me to work on the notion of Passover as the sacrifice and communion meal that sealed the covenant bond between the Lord God of Abraham, Isaac, and Jacob and the Israelites there in Egypt.
你可以看到，约是建立家庭团契的血之盟约，在 这个例子中，它恢复了神与他子民之间的关系。 You can see that a covenant is a blood bond that establishes family communion; in this case, it restores that between the Lord God and His people.
像逾越节这样的礼仪节期，旨在表明并加强这种家庭团契的纽带，同时更新这个约。 These liturgical feasts like Passover were intended to signify and strengthen these bonds of family communion as well as to renew the covenant.
这是以色列信仰传统中的重要组成部分。 This was an important part of the legacy of Israelite faith.
要理解耶稣和他的门徒们，以及所有其他犹太人在尼散月十四 日所做的事，你真的需要从约的角度来理解逾越节的概念。 For us to understand what Jesus and His fellow disciples, and all of the other Jews, were doing there on the 14th of Nisan, you really have to understand this notion of Passover in light of the covenant.
我开始意识到，所有导致钉十字架的事件都是在逾越节的背景下叙述的。 I began to realize that the entire succession of events leading up to the crucifixion were basically narrated in the context of the Passover.
例如，我们看到在约翰福音第18章中的预备日，正是他站在彼拉多面前被判死刑的时候。 For example, we see that the Day of Preparation in John 18 is precisely when He is standing before Pilate, sentenced to die.
我们读到那约在第六个小时，约翰福音作者当然意识到，第 六个小时正是祭司们按规定开始宰杀逾越节羊羔的时候。 It was about the sixth hour, we read, and John the Evangelist realized, of course, that the sixth hour was precisely the time that the priests were prescribed to begin slaughtering the lambs for the Passover.
这是多么意义重大啊——就在耶稣被判死刑的那一刻！ How significant that was—the moment when Jesus was sentenced to die!
同样，约翰也指出了十字架上的耶稣与逾越节羊羔的对应 关系，因为他是那位蒙爱的门徒，是唯一站在那里的人。 Likewise, the identification of Jesus on the cross with the Passover lamb is brought out by John as well, because he's the only one standing there, the beloved disciple.
他是唯一注意到，当其他犯人的腿被打断以加速死 亡时，耶稣已经死了，所以他的骨头没有被打断。 He’s the only one who noticed that while the thieves' legs were broken to expedite their deaths, Jesus was already dead, so His bones were not broken.
这应验了约翰福音19章33-36节的经文：「他的骨头一根也不可折断」 ，这正对应出埃及记12章46节，摩西规定祭牲的骨头一根也不可折断。 This fulfills the scripture we read in John 19:33-36: Not a bone of him shall be broken, going right back to Exodus 12:46, where Moses had prescribed that the sacrificial lamb could not have any broken bones.
另一个联系是在约翰福音19章29节，有一个盛满了 酸酒的器皿，人们把海绒蘸满了酸酒，绑在牛膝草上。 Another link is found in the fact that you have in John 19:29 that the bowl full of sour wine that stood there was put on a sponge and lifted up on a hyssop branch.
其他福音书作者——马太、马可和路加——注意到 他们给他酸酒喝，但没有告诉我们他是否喝了。 The other evangelists—Matthew, Mark, and Luke—notice that they offer Him a drink of sour wine, but they don't tell us whether He drank it or not.
只有约翰告诉我们，因为只有约翰在场。 Only John tells us because only John was there.
在约翰的叙述中，牛膝草很重要，因为在出埃及记12章2 2节中，正是用牛膝草把血洒在以色列人家中的门框上。 The hyssop branch, for John’s narrative, is significant because, once again, in Exodus 12:22, it was the hyssop branch that was prescribed to sprinkle the blood on the doorposts of the Israelite households.
约翰在19章23节还注意到另一个细节。我们听到兵丁为他那件没有缝的细麻衣服拈阄。 John apparently notices another detail in John 19:23. We hear about the soldiers drawing lots for His seamless linen garment.
我注意到，希腊文中表示衣服的词ketone， 正是用来描述大祭司献祭时所穿的礼仪服装的词。 The word in Greek for garment, I notice, ketone, is the same term used to describe the liturgical vestment worn by the high priest when he offered the sacrifice.
这提醒我们，在逾越节的背景下，耶稣实际上穿着大祭司会穿的衣服 ，同时也承受着逾越节羊羔所要承受的苦难——骨头一根也不折断。 This alerts us to the fact that Jesus is here in the context of the Passover, wearing, in effect, what the high priest would wear while He's also suffering what the Passover lamb would suffer—without any broken bones.
他被献上，这一切对我来说都很令人着迷。 He is offered up, and all of this for me was fascinating.
晚饭时间到了，我整个晚上都在继续研究这个问题，但到最后我意识到我还没有找到答案。 Dinner came, and I spent the rest of the evening studying more about this, but I realized at the end of the day, I hadn't found an answer.
这比我想象的要复杂得多，所以除了课业之外，我还试图在晚上找些空闲时间深入研究。 This was much more involved than I realized, and so in addition to my schoolwork, I was trying to find spare time in the evening to go a little bit deeper.
我意识到，你在出埃及记12章读到的古埃及的逾越节，并不是全部的故事。 I realized that the Passover back in ancient Egypt, as you read in Exodus 12, is not the whole story.
我明白，你还需要把逾越节放在具体背景中，才能更好地理解 像耶稣和他的门徒这样的第一世纪犹太人是如何庆祝它的。 I understood that you also have to contextualize the Passover to better comprehend how it was celebrated by first-century Jews like Jesus and His disciples.
通过一些研究，我发现了在英国牛津大学教书的拉比大卫·道尔比等 人，他们都指出，第一世纪犹太人庆祝的逾越节晚餐包含四个部分。 Through a little bit of research, I found this rabbi who taught at Oxford University in England, Rabbi David Dalby, among others, and all of them pointed out that the Passover meal, as it was celebrated in the first century by Jews, consisted of four parts.
这些部分的顺序很容易识别，因为有四个杯。 It was easy to identify the sequence of parts because there were four cups.
首先，初步仪式包括节日祝福，希伯来语称为Kedush，意思是圣化。 First, the preliminary course consisted of a festival blessing, Kedush in Hebrew, which means sanctification.
Kedush杯是所有庆祝者共饮的第一杯。 The Kedush cup was the first to be shared by all of the celebrants.
一旦Kedush杯，也就是圣化之杯传递共饮完毕 ，他们就吃苦菜，以提醒他们在埃及为奴的苦难。 As soon as the Kedush cup, the cup of sanctification, was passed around and shared, they also partook of bitter herbs to remind them of the bitterness of slavery in Egypt.
接着是第二个环节，包括诵读逾越节叙事Haggadah，以及唱小哈 利路诗篇113篇，然后共饮第二杯，也就是哈利路之杯，赞美之杯。 This moved into the second course, which included the recital of the Passover narrative, the Haggadah, along with the singing of the little Hallel, Psalm 113, followed by the second cup being shared, which was, of course, the Hallel cup, the cup of praise.
所以，在这时，你们进入主餐，这是这顿饭的第三个部分。 So, at this moment, you have the transition into the main course, which is the third part of this meal.
在Haggadah杯，或者说哈利路之杯之后，你们 就进入主餐，最后共饮Barakah杯，祝福之杯。 After the Haggadah cup, or the Hallel cup, you then proceed to the main course, at the end of which you share the cup of Barakah, the cup of blessing.
拉比道尔比和其他学者向我指出，这时你们已经到 达逾越节的高潮，也就是我们所说的逾越节晚餐。 Rabbi Dalby and other scholars pointed out to me that you’ve now reached the climax of the Passover, or what we might call the Seder meal.
在共饮第三杯之后，逾越节会以唱大哈利路达到顶点。 The Passover would culminate after the third cup was shared with the singing of the Great Hallel.
当然，哈利路在希伯来语中意味着赞美，大哈利路包括诗篇114、115、116、1 17和118篇。然后，你们当然会来到最高潮，就是第四杯，有人称之为完成之杯。 Hallel, of course, in Hebrew, means praise, and the Great Hallel consists of Psalms 114, 115, 116, 117, and 118. Then, of course, you would come to the culminating point, which is the fourth cup, and you would drink this fourth cup, the cup of consummation, some call it.
然而，事情并非如此发展。 However, that's not what happened.
当你研究这个问题时，学术研究向你展示了它向我展示的：马太 、马可和路加所叙述的模式清楚地反映了这个逾越节的结构。 When you look into this, the scholarship shows you what it showed me: the pattern that is narrated in Matthew, Mark, and Luke clearly reflects this Passover structure.
例如，在路加福音22章中，你可以听到路加描述了至少两个共饮的杯。 For example, in Luke 22, you can hear Luke describe at least two cups that are shared.
其中第二个很可能是祝福之杯，也就是这顿饭的第三杯——学者们很容易就认出这一点。 The second of them is probably the cup of blessing, which was the third cup of the meal—scholars readily identify this.
他们还注意到，在耶稣祝圣第三杯，也就是祝福之杯之后，我们在 马可福音14章26节读到「他们唱了诗」。我注意到学者们都指 出这是从第三杯到第四杯的过渡时刻，因为这诗就是大哈利路。 They also notice that after Jesus consecrates the third cup, the cup of blessing, we read, And when they sang a hymn in Mark 14:26. I notice that the scholars all pinpoint this as the moment of transition where you go from the third cup to the fourth cup because the hymn is the Great Hallel.
确实，保罗在哥林多前书10章16节中把圣餐的杯称为祝福之杯。 Indeed, Paul identifies the Eucharistic cup in 1 Corinthians 10:16 as the cup of blessing.
那么，他究竟从哪里找到这个用语的呢？ Now, where in the world did he find that terminology?
好吧，直到我研究第一世纪的逾越节，研究第一 世纪犹太人庆祝的方式时，我才注意到这一点。 Well, I hadn't noticed that until I was looking into the first-century Passover, the way first-century Jews celebrated.
保罗当然是在指逾越节的第三杯——就是耶稣祝圣的那一杯。 Paul is, of course, referring to the third cup of the Passover—the cup that Jesus consecrated.
但在这一点上，我的研究遇到了一个重大问题。 But at this point, a significant problem arose in my research.
因为耶稣没有立即进行到高潮部分，喝第四杯，相反我们在马可 福音14章26节读到「他们唱了诗，就出来，往橄榄山去」。 Because Jesus, instead of proceeding immediately to the climax, the drinking of the fourth cup, instead we read in Mark 14:26, And when they sang a hymn, they went out to the Mount of Olives.
对于像你我这样不熟悉Haggadah，也就是逾越节礼仪 的外邦基督徒来说，可能很难理解这种顺序的打乱有多严重。 Now, it might seem difficult for Gentile Christians like you and me, who are not familiar with the Haggadah, the Passover liturgy, to perceive what a serious disorder in the sequence this represents.
但对于像拉比道尔比那样研读福音书的犹太读者来说，这一点并非无足轻重。 But it is not lost on Jewish readers who are considering the Gospel the way Rabbi David Dalby did.
对他们来说，耶稣跳过了第四杯。 For them, Jesus is skipping the fourth cup.
我这里有一页他1956年出版的《拉比犹太教中的 新约》一书的复印件，那天晚上我正在读这本书。 I have photocopied here a page from his book, The New Testament in Rabbinic Judaism, published back in 1956, which I was reading that night.
根据对观福音书，在逾越节前夕礼仪中规定的四杯酒中， 第三杯，就是祝谢的那一杯，应该在晚餐之后立即饮用。 Of the four cups of wine prescribed for the Passover Eve service, the third, over which grace is said, is to be taken immediately after the supper according to the Synoptics.
在保罗的记载中，这第三杯是新约的杯。 In Paul, this third cup is the cup of the new covenant.
保罗实际上采用了它的专门称谓。 Paul actually adapts its technical designation.
这些细节只有拉比才会注意到。 Leave it to a rabbi to notice these details.
然而，在马太和马可福音中，也提到了逾越节礼仪的第四杯也就是最后一杯。 There is, however, in Matthew and Mark, a reference also to the fourth and last cup of the Passover liturgy.
这包含在耶稣说的话中：「从今以后，我不再喝这葡萄汁，直到 我在我父的国里同你们喝新的那日子。」或说「在神的国里」。 It is contained in the words that Jesus spoke: I will not drink henceforth of this fruit of the vine until I drink it new in my Father's Kingdom, or in the Kingdom of God.
对拉比道尔比来说，意思很清楚：第四杯不会被饮用，至少不会在正常的时间饮用。 The meaning to Rabbi Dalby is clear: the fourth cup will not be taken, at least not at the normal time.
现在，让我震惊的是这些我从未注意到的细节。 Now, it’s striking to me that these are details that I never noticed.
但是，当然了，如果你邀请一个犹太朋友参加主日弥撒，你和他一起 坐在那里，而那位年长的神父因为某种原因念了祝圣词，但随后忘记 了领圣体的仪式就直接进行祝福，作为一个公教徒你会注意到吗？ But then, of course, if you invited a Jewish friend to attend a Sunday Mass and you were sitting there with him, and for whatever reason this elderly priest pronounced the words of consecration but then forgot the rite of communion and proceeded to the benediction, would you notice as a Catholic?
当然会注意到。 Well, of course.
你的犹太朋友会注意到吗？ Would your Jewish friend notice?
当然不会！ Of course not!
但事实上，对我们来说，领圣体是圣餐礼仪的高潮。 But in fact, for us, communion is sort of the climax of the Eucharistic liturgy.
同样，第四杯是逾越节礼仪的高潮，所以跳过这一步绝非小事。 Likewise, the fourth cup is the climax of the Passover liturgy, and so to skip this is no small omission.
现在，注意到这个问题的学者们——这是我在几周的深入 研究中发现的——都在问这个问题：他为什么跳过它？ Now, scholars who have noticed this problem—I've discovered over the course of more study over the weeks—are asking the question: Why did He skip it?
这几乎就像是错过了逾越节的目标。 It’s almost as though the goal of the Passover was missed.
我注意到耶稣说了这句重要的话：「我告诉你们，从今以后 我不再喝这葡萄汁，直到我在神的国里喝新的那日子。」 I noticed that Jesus says this important statement: Here I say to you, I shall not drink again of the fruit of the vine until the day when I drink it new in the Kingdom.
这几乎就像是耶稣在提醒他的门徒，他不会喝他们期待他喝并与他们分享的那杯。 It’s almost as though Jesus was alerting His disciples that He was not going to drink what they were expecting Him to drink and share with them.
我发现有几位学者推测，心理因素可能是导致耶稣遗忘的原因。 A couple of scholars I found speculated that psychological factors might account for Jesus' forgetfulness.
他们指出，随后我们在马可福音14章32节读到，他就「甚 忧愁，极其难过，对他们说，我心里甚是忧伤，几乎要死」。 They point out how subsequently we read in Mark 14:32, He began to be greatly distressed and troubled, and He said to them, My soul is very sorrowful, even unto death.
也许我们的主太过忧愁，以至于无暇顾及严格遵循礼仪规程。 Perhaps our Lord was just too upset to be bothered with liturgical precision in following the rubrics.
虽然这种分析看似合理，但进一步思考让我认为这是极不可能的。 While that kind of analysis might seem plausible, further reflection led me to think that it's highly unlikely.
首先，如果耶稣真的如此心烦意乱，那么他不太可能会忘记并打断逾越节 礼仪，明确宣布他不喝第四杯的意图，特别是他还是继续唱了大哈利路。 For one thing, if Jesus is so distracted and confused, it seems doubtful that He would forget and interrupt the Passover liturgy, expressly declaring His intention not to drink the fourth cup, especially since He goes ahead anyway and sings the Great Hallel.
为什么他会在如此不合规矩地行事之前如此明确地宣告呢？ Why would He declare Himself so plainly before acting in such a disorderly manner?
那天晚上他的其他行为给我的印象是，虽然他确实忧愁，但完全掌控着自己。 All of His other actions that night struck me as a man, admittedly distressed but in full possession of Himself.
所以问题依然存在：那么他为什么选择不喝呢？ So then the question remained: Why then did He choose not to drink?
我还没有找到答案，棕枝主日已经过去几周了，但我 一直在寻找答案，直到我准备从神学院毕业的时候。 I hadn't found an answer, and it was weeks after Palm Sunday, but I was continuing my search up until the time I was getting ready for graduation from seminary.
这时我的研究进入了第三个阶段。 This is when I was led to a third stage in my own research.
第三个阶段基本上让我发现了一些明显的事情。 The third stage basically leads me to something obvious.
当他们到了橄榄山，进入客西马尼园，注意耶稣祷告的内容——不是一次两次，而是三次。 When they went out to the Mount of Olives, into the Garden of Gethsemane, notice what Jesus prays—not once or twice, but three times.
我们在马太福音26章读到，「他就稍往前走，俯伏在地祷告说：『我父啊，倘 若可行，求你叫这杯离开我；然而，不要照我的意思，只要照你的意思。』」 We read in Matthew 26, Going a little further, He fell on His face and prayed, 'My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as Thou wilt.'
他三次向他的父，阿爸父祷告，求他将这杯挪去。 Three times He prays to His Father, Abba Father, for Him to take away this cup.
现在出现了一个明显的问题：耶稣说的是什么杯？ Now an obvious question arises: What cup is Jesus speaking of?
我查看了注释，有些人推测这可能指的是以赛亚书51章17节或耶 利米书25章15节，那里讲到神忿怒的杯要喝到底，直到渣滓。 I looked at the commentaries, and some of them speculated that this could be a reference to Isaiah 51:17 or Jeremiah 25:15, where we read about the cup of God's wrath being drunk all the way down to the bottom, to the dregs.
也许这与以赛亚书和耶利米书有关联，但似乎不如整个逾越节背景所暗示的 直接联系那么明显，特别是当你注意到他喝了第三杯但跳过第四杯，出去三 次祷告说：「将这杯挪去，然而不要照我的意思，只要照你的意思。」 Perhaps there is a connection to Isaiah and Jeremiah, but it seems less direct than the primary link suggested by the overall Passover setting, especially when you notice that He drank the third but skipped the fourth and went out to pray three times, Take away this cup; nevertheless, not my will but Thine be done.
也要注意耶稣如何表明他的决心，说他不再尝这葡萄 汁，直到神的国来到，直到它在神的国里得以成全。 Notice also how Jesus states His resolution that He's not going to taste of the fruit of the vine again until the kingdom comes, until it is fulfilled in the Kingdom.
有趣的是，我在马可福音15章23节注意到，在上各各他的路上，他们给他什么？ It's interesting, too, because what I noticed there in Mark 15:23 is that on the way up to Golgotha, what did they offer Him?
没药调和的酒，但他不接受。 Wine mingled with myrrh, and He refused it.
这就难怪了——因为他已经立誓不再喝这葡萄汁，直到它在神的国里得以成全。 Well, no wonder—because He had pledged not to drink of the fruit of the vine again until it was fulfilled in the Kingdom.
那么，在神的国里得以成全是什么意思呢？ So what does that mean, fulfilled in the Kingdom?
表面上看，我们会认为这是指向神国荣耀最终显现的第二次降临。 On the surface, we would expect it to be sort of pointing to the Second Coming when the Kingdom of God's glory is finally manifested.
但这时我回到约翰福音，发现了第四个也是最后一个线索 ：约翰描绘神国的方式与马太、马可和路加的描述不同。 But this is when I went back to John's Gospel and discovered a fourth and final clue: how John depicts the Kingdom is different from how Matthew, Mark, and Luke present it.
当然，我们知道马太、马可和路加被称为对观福音，它 们共同的内容约占80%，而约翰福音则明显不同。 Of course, we know that Matthew, Mark, and Luke are called the Synoptic Gospels, about 80% of what they share is synoptic in common, whereas John's Gospel is clearly distinct.
我认为约翰福音绝不是相互矛盾而是互补的；约翰所做的事情是有意识地协调和补充。 I would propose that John's Gospel is not in any way contradictory but complementary; there is something deliberately symphonic and supplemental about what John is doing.
例如，当约翰描述耶稣从园子里出来，士兵准备逮捕他时，彼得拔出刀来，约翰注 意到他砍掉了马勒古的耳朵，耶稣在受难前的最后一个神迹就是医好了这只耳朵。 For example, when John has Jesus coming out of the garden and the soldiers are getting ready to arrest Him, Peter draws the sword, and John notices that he cuts off Malchus' ear, which Jesus heals as His last miracle before His Passion.
然后约翰补充了其他福音书作者没有提到的内容：耶稣 转向彼得说：「我父所给我的杯，我岂可不喝呢？」 Then John adds what the other evangelists don't mention: that Jesus turns to Peter and says, Shall I not drink of the cup which my Father has willed?
这很重要，因为约翰没有记录客西马尼园祷告中 关于杯的话，也没有提供楼房中关于杯的细节。 Now, that's significant because John doesn't include the cup sayings in the Gethsemane prayer, nor does he provide the details about the cups in the upper room.
约翰显然是在向他的读者表明他们知道对观福音的传统，现 在他是在填补空白，因为耶稣知道他必须喝父所定意的杯。 John is clearly signaling to his readers that they know the synoptic tradition, and now he’s sort of filling in the gaps because Jesus knows that He must drink the cup willed by the Father.
但当我继续读约翰福音时，我发现了学者们所说的约翰式反讽这个元素。 But when I continued reading John's Gospel, I discovered this element that scholars refer to as Johannine irony.
这种反讽贯穿约翰福音始终。 That irony is present throughout John's Gospel.
什么是反讽？ What is irony?
反讽就是当你得到的与你期待的相反。 Irony is sort of when you get the opposite of what you expect.
当你思考耶稣在约中实现神的计划，使神的国完全显现 是什么意思时，约翰向我们展示了一个不同的视角。 When you think about what it means for Jesus to fulfill the plan of God in the covenant for the Kingdom of God to be fully manifested, John shows us a different perspective.
在约翰福音12章，我们读到人子被举起来的时 候，就要吸引万人来归他，赶出这世界的王。 In John chapter 12, we read that when the Son of Man is lifted up, He will draw all men to Himself, casting out the prince of this world.
他说这话是要表明什么？ This He said to show: What?
他将如何在末时再来打败撒但吗？ How He would come again and defeat Satan at the end of time?
不，约翰补充说，他说这话是要指明他将要怎样死。 No, John adds, This He said to show by what death He was to die.
以约翰特有的方式，他向我们展示，当撒但看似 得胜的时刻，实际上正是撒但被击败的时候。 In typical Johannine fashion, John is showing us that the moment when Satan seems to triumph is, in fact, when Satan is being defeated.
在同一时刻，当我们的主悬挂在十字架上看似失败时，这实际上是胜 利，是这世界的王被赶出去的时候，是万人被吸引归向他的时候。 At that same moment, when it looks like defeat for our Lord, who's hanging on the cross, this is, in fact, the victory when the prince of this world is cast out, when all men will be drawn to Himself.
为什么呢？ And why?
因为十字架代表了神的怜悯和爱的最高表达，他在 各各他并非失去生命，而是将生命变成爱的礼物。 Because the cross represents the supreme expression of divine mercy and love, He’s not losing His life there at Calvary as much as He is making it a gift of love.
爱是神国的本质力量，从约翰的角度来看，正是在那一刻，神的国真正得以实现。 Love is the essential force of the Kingdom of God, and it is at that moment when the Kingdom is truly being fulfilled from John's perspective.
所以在研究了几个月后，我开始收集各个片段，你可以说 ，因为我很好奇要弄清楚，好吧，我究竟经历了什么？ So months into my research, I'm sort of gathering up the fragments, you might say, because I am curious to figure out, okay, exactly where have I been?
我探索了哪些领域？ What ground have I covered?
我回忆的第一件事是出埃及记中的逾越节，最初是如何进行的。 The first thing I recall was the Passover back in Exodus, how it was the first time around.
第二步是研究像耶稣这样的第一世纪犹太人是如何庆祝逾越节礼仪的。 The second step was looking at the Passover liturgy the way first-century Jews like Jesus would have celebrated it.
然后第三个阶段是注意到在客西马尼园的祷告，耶稣三 次祈求父将这杯挪去，然后他由衷地同意喝尽这杯。 Then the third stage was noticing the prayer in Gethsemane, where Jesus prays three times for the Father to take away this cup, and then He gives heartfelt consent to drinking it all.
这第四个也是最后一个要素向我显明，从约翰的角度来看，耶稣目的 的胜利，神国的实现，并不是在末时来到，也不仅仅与复活有关。 This fourth and final element showed me that from John's perspective, the triumph of Jesus' purpose, the fulfillment of the Kingdom of God, does not come at the end of time, nor is it associated just with the resurrection.
事实上，是在人子被举起来的时候，吸引万人归向他，赶出这世界的王。 In fact, it is when the Son of Man is lifted up, drawing all to Himself, casting out the prince of this world.
所以我又回到第四卷福音书，因为只有在约翰福 音中我们才读到他们递给他酸酒时发生的事。 So there I was going back again to the fourth Gospel, because only in the Gospel of John do we read about what happened when they offered Him the sour wine.
在马太、马可和路加福音中，我们再次听到他们递给他酒，如 果我们只有这三卷福音书——马太、马可和路加，人们可能会 认为他没有喝，因为毕竟在去各各他的路上，他拒绝了那酒。 In Matthew, Mark, and Luke, once again, you hear that they offered Him the wine, and if that's all we had were the three Gospels—Matthew, Mark, and Luke—one might conclude that He didn't drink it, because after all, on the way to Golgotha, He refused the wine.
但只有约翰告诉我们他做了什么，因为只有约翰作为目击者在场。 But only John tells us what He did because only John is there as an eyewitness.
让我们回到约翰福音19章，重读28到30节。我们读到，有一个器 皿盛满了酸酒，他们就拿海绒蘸满了酸酒，绑在牛膝草上，送到他口。 In John 19, let’s go back and reread verses 28 to 30. We read, A bowl full of sour wine stood there, so they put a sponge full of the sour wine on hyssop and held it to His mouth.
耶稣尝了那酸酒，就说：「成了」，便低下头，将灵魂交付。 When Jesus had received the sour wine, that’s when He says, It is finished, and then He bowed His head and gave up His spirit.
在那一刻，在圣灵的帮助下，我意识到我找到了问题的答案：那 个「成了」指的是他在楼房与门徒开始然后中断的逾越节礼仪。 In a moment, with the help of the Holy Spirit, I realized that I’d found the answer to my question: the it that was finished was the Passover liturgy that He had begun with the disciples in the upper room and then interrupted.
为什么呢？ And why?
更准确地说，那个「成了」不仅仅是旧约的逾越节，而是耶稣对 它的成全和转变——将旧约的逾越节转变为新约的逾越节祭。 More precisely, the it that was finished was not simply the Passover of the old covenant, but Jesus' fulfillment of that and its transformation—the Passover of the old covenant into the Passover sacrifice of the new covenant.
所以那时他喝了第三杯，跳过第四杯，去到客西马尼园，然后上各各他，通过在十字架 上受死显明救恩，显明神在赐生命之爱中的至高性——不是失去生命，而是献出生命。 So that’s when He drinks the third cup, skips the fourth, goes to Gethsemane, and then up to Golgotha, manifesting salvation, the supremacy of God in life-giving love, by dying on the cross—not losing, but rather giving His life.
那第四杯呢？ So what about that fourth cup?
正是在他死亡的那一刻，他喝了那杯酸酒，饮了第四杯。 Precisely at the moment of His death, He drinks from the bowl of sour wine and partakes of the fourth cup.
而且再一次，具有反讽意味的是，耶稣被钉十字架和死亡的时刻并不是失败。 And once again, ironically, the hour of Jesus' crucifixion and death constitutes no defeat.
相反，这是他显明神国荣耀的时刻，正如他所说的那样，与那强盗一同进入乐园。 Rather, this is the hour that He manifests the glory of the Kingdom and enters into Paradise with that thief, just as He said He would.
我开始明白圣经教导说，新约的逾越节祭实际上是在楼房开始的，当他庆祝逾越 节时，在这个背景下他设立了圣餐，这是我们比第一世纪的犹太人更熟悉的。 I had come to realize that Scripture teaches that the Passover sacrifice of the New Covenant actually begins in the upper room while He’s celebrating the Passover, in the context of which He institutes the Eucharist that we are so much more familiar with than first-century Jews.
我也明白了，旧约中羔羊的逾越节祭现在由神的羔羊成全了，他来是要除去世人的罪。 I also came to realize that this Passover sacrifice of the lamb in the old covenant is now being fulfilled by the Lamb of God, who came to take away the sin of the world.
这祭不是在各各他开始的，而是在楼房开始的。 The sacrifice did not begin at Calvary; it began in the upper room.
当他们出去往橄榄山去的时候，逾越节还没有完成。 The Passover was not complete when they went out to the Mount of Olives.
相反，逾越节正是在各各他完成的。 Rather, the Passover is complete precisely there on Calvary.
当时我没有意识到这完全符合或对应公教会的教导。 It didn't occur to me at the time that this matched or corresponded perfectly with what the Catholic Church teaches.
我在总体观点上仍然反对公教。 I was still anti-Catholic in my general outlook.
我那时是一位福音派长老会牧师，从未读过任何公教神学家的著作或 关于弥撒的记述，也从未参加过弥撒，也不想参加——因为对我们来 说，弥撒是在重复献祭耶稣，这构成了亵渎，如果不是亵神的话。 I was now an evangelical Presbyterian minister, and I had never read a single Catholic theologian or an account of the Mass, nor had I attended Mass, nor did I ever want to—because for us, the Mass was re-sacrificing Jesus and constituted sacrilege, if not blasphemy.
所以有一天晚上，我在一所当地神学院教课。 So here I was one evening, teaching a course at a local seminary.
我有大约十几个神学生，我正在讲解约翰福音和对观福音 的内容，向他们提出问题：耶稣说「成了」是什么意思？ I had about a dozen seminarians, and I was going through the material in the Gospel of John as well as the Synoptic Gospels, raising the question to them: What does Jesus mean when He said, It is finished?
什么成了？ What was finished?
果然，有人回答说：我们的救赎。 And sure enough, there was an answer: Our redemption.
不对！ Nope!
罗马书4章25节说他复活是为叫我们称义，而那还没有发生。 Romans 4:25 says He is raised for our justification, and that hasn't happened yet.
所以他们看着我，想知道还能有什么其他答案。 So they're looking at me, wondering what other answer there could be.
我带领他们一步步思考，当我讲到最后，我与他们分享了我自己发现的——至 少我是这么认为的——要真正理解耶稣的话或在各各他发生的奥秘，唯一的方 法就是退一步，从楼房、逾越节、圣餐、旧约到新约的转变的角度来看各各他 ，然后是他由衷同意遵行父旨意喝那杯的祷告，直到他看到一切都成了才喝。 I walked them through the steps, and as I got to the end, I shared with them what I had discovered on my own—or so I thought—that the only way to really understand the meaning of Jesus' words or the mystery of what happened there at Golgotha is by backing up and looking at Calvary in the light of the upper room, the Passover, the Eucharist, the transformation of the old into the new, and then the prayer where He gives heartfelt consent to the Father's will to drink the cup, which He doesn't drink until He sees that it is all finished.
这导致他庄严地宣告「成了」，这就像是完成的杯。 This leads to Him declaring that solemn phrase, It is finished, which is sort of like the cup of consummation.
当我结束讲课时，我对他们说，我想让你们在下周 课前思考以下问题：耶稣的祭是什么时候开始的？ As I was wrapping up the lecture, I sort of asked them, I want you to think about the following before our class next week: When did Jesus' sacrifice begin?
是在各各他吗？ Was it at Calvary?
后排的那个学生举起手来，我说，想一周再说。 And this kid in the back row raised his hand, and I said, Think about it for a week.
你们有时间，但他开始挥手并呻吟着说：「哦，哦，哦。」 You have some time, but he began to wave it and then groan, Oh, oh, oh.
你知道，每当这种情况发生时，这就是老师的烦恼所在，因为你不得不勉强叫他回答。 Whenever that happens, that's sort of the bane of an instructor's existence, you know, because reluctantly, you have to call on him.
于是，约翰说：「很明显，这祭不是在受难节的 各各他开始的，而是在圣周四的楼房开始的。」 So, John said, It's clear that the sacrifice didn't begin on Good Friday at Calvary; it began on Holy Thursday in the upper room.
我说：「好，你看出了这个联系。」 I said, Okay, you can see the link.
然后我想让你们花一周时间思考这个问题：新约的逾越节在什么时候达到高潮？ Then I want you to spend the week thinking about this: When does the Passover of the New Covenant reach its climax?
他的手又第二次举起来了。 His hand was up again a second time.
得了吧，约翰，想一周再说！ Come on now, John, think about it for a week!
他又在呻吟了，所以我勉强地问道：「现在又怎么了？」 He was moaning and groaning again, so reluctantly I asked, What is it now?
他说：「嗯，很明显在楼房开始的逾越节祭直到各各他才结束。」 He said, Well, it's obvious too that the Passover sacrifice begun in the upper room didn't end until Calvary.
我回答说：「好，所以你可以看到圣餐、最后的晚餐和各 各他——耶稣的钉十字架——基本上是相互阐明的。」 I replied, Okay, so you can see that the Eucharist, the Last Supper, and Calvary—Jesus' crucifixion—basically illuminate each other.
它们相互解释，相互诠释。 They explain one another; they're mutually interpretive.
你不能只理解其中之一而不理解另一个，因为它们是同一个祭。 You can't understand either one without the other because they're one and the same sacrifice.
然后他第三次举手，我心想那不是一个问题。 Then his hand went up a third time, and I'm thinking that wasn't a question.
所以我又一次勉强地说：「现在又怎么了？」 So once again, with some reluctance, I said, What is it now?
他说：「这正是我小时候学习《巴尔的摩教理问答》时学到的。」 He said, That's exactly what I learned when I was a kid growing up studying the Baltimore Catechism.
我看着他说：「你是说《威斯敏斯特教理问答》吗？」 I looked at him, You mean the Westminster Catechism?
我从未听说过《巴尔的摩教理问答》，更别说读过了 ，而《威斯敏斯特教理问答》是我们长老会使用的。 I'd never heard of the Baltimore Catechism, much less read it, and the Westminster Catechism is what we used as Presbyterians.
他说：「不，我是在公教会长大的，学校的修女们用《巴 尔的摩教理问答》教导我们，这就是她们教给我们的。」 He said, No, I was raised Catholic, and the nuns in school used the Baltimore Catechism to teach us, and that’s what they taught us.
我记得当时一边擦着额头的汗，一边对自己说，我有麻烦了。 I remember just thinking to myself, as I'm mopping the sweat from my brow, I'm in trouble.
我不认为是这样的。 I don't think that’s the case.
他说：「你应该去研究一下。」 And he said, You ought to look into it.
好吧，有趣的是——因为下周我真的去研究了。 Well, funny thing—because the next week I did look into it.
我找到了一本破旧的《巴尔的摩教理问答》，果 然，这正是《巴尔的摩教理问答》所教导的。 I found me an old battered copy of the Baltimore Catechism, and sure enough, it’s exactly what the Baltimore Catechism taught.
在那一刻，我意识到我正在涉足麻烦的水域，因为我不想教导任何公教 的东西，但我也不想因为恐惧而背离圣经——这是一种违背真光的罪。 At that moment, I realized I was venturing out into troubled waters, because I didn't want to teach anything that was Catholic, but I also didn't want, in any way, to just give in to fear and turn away from the Scriptures—a kind of sin against the light.