分类： 《新城要理问答》

问题49：基督现在在哪里？
答：基督的身体在死后第三天从坟墓中复活，坐在父的右边，统管祂的国度、并为我们代求，直到祂再来审判和更新整个世界。
儿童版：基督的身体在死后第三天从坟墓中复活，坐在父的右边。

Question 49: Where is Christ Now?
Answer: Christ rose bodily from the grave on the third day after his death and is seated at the right hand of the Father, ruling his kingdom and interceding for us, until he returns to judge and renew the whole world.
For Kids: Christ rose bodily from the grave on the third day after his death and is seated at the right hand of the Father.

歌谱 Lead Sheet

经文

《以弗所书》1 章20 节至21 节：

　　就是照祂在基督身上所运行的大能大力，使祂从死里复活，叫祂在天上坐在自己的右边，远超过一切执政的、掌权的、有能的、主治的，和一切有名的，不但是今世的，连来世的也都超过了。

注解

查理·卫斯理

称颂祂复活的日子，
是我们期盼的眼神！
基督，一朝披肉身
今已回天家！

看哪，天门翘首待，
万丈光辉迎凯旋，
荣耀主，已得胜！
天使环绕高声唱。

祂打败罪和死，
荣耀主，已得胜！
虽直上九霄，归王位，
仍心念，地和其上的。

看哪！祂把手举起！
看哪！那爱的钉痕！
听哪！祂慈爱声音，
倾福于普世教会！

为我们，祂乃愿死；
为万人，祂仍代求。
在天堂，祂预备了地方，
人要与祂同住。

万世之主啊，
今日在我们眼前被提。
看看祢忠实的仆人，请看！
我们都不住地仰望祢。

虽眼看不见，
祢在高高的天上，
求使我心上腾，
跟随祢飞到云端。

让我们往上飞，
乘着那爱之翼；
期盼我主快来，
思乡心切。

当那日，
与祢肩并肩，
治理到万代；
与祢面对面，
徜徉在乐园。

默想

大卫·毕思固

　　毫无疑问，你曾经听过「相忘于江湖」这句话。当有些人你很久不见，没有太多生活交集时，他们对你日常生活的影响就会减弱。圣经告诉我们，当耶稣复活后祂升天了，消失在人们的视野之中。但我们也被教导，因着祂现在的所居之地，我们可以确信祂与我们的日常生活息息相关。

　　耶稣现在在哪里？祂坐在天父的右边。但这会使我们的日常生活有什么不同呢？首先，这提醒我们，耶稣掌管所有的受造之物。《诗篇》110 篇描绘出一幅美丽的画面：耶稣坐在天父的右边，所有神的仇敌是祂的脚凳。你能从中看到带给你日常生活的安慰吗？当你正处于沮丧或失望中，或对未来生活产生苦毒时，或当你对世界上所有的不公和邪恶感到沮丧和愤怒时，就如大卫在《诗篇》37 篇里的情形， 当你试图说，为何邪恶如此兴盛？这时想想耶稣如今在哪里。祂坐在天父的右边，就在那儿仇敌是祂的脚凳。祂是征服死亡，如今统治世界的那一位。《以弗所书》1 章说，神赐给耶稣所有的权柄，当祂再来的那日，会使一切弯曲的变笔直。所以，希望你知道耶稣现今在哪里，这能赐给你希望与勇气，去相信祂并跟随祂，所有的仇敌都已作了祂的脚凳。

　　但耶稣还不只是统治的君王，祂也是代求的大祭司。《希伯来书》10 章告诉我们，耶稣是伟大的大祭司，在十字架上为我们的罪献上自己作为终极的赎罪祭，而祂如今在天父右边为我们代求与祷告。祂成为我们完美的代求者，所以耶稣在神的右边做大祭司，提醒了我们将不再会因罪被定罪了。耶稣牺牲祂自己，使我们可以与祂联合，于是作为神的孩子，我们有了这样的权利。

　　是的，耶稣不在这世上，我们没办法用肉眼看见祂。但祂主动地参与我们的日常生活，既在这个世界，也坐在天父的右边，像君王般统治我们，像祭司般为我们代求，等待着那日的再临。祂会擦干我们的每一滴眼泪，将刀打成犁头，并且将祂的荣耀与恩典充满在整个世界。

祷告

　　复活升天的主，虽然祢已不在地上，祢却在宝座上统管我们。一切的权柄和能力都在乎祢，祢的名在万名之上。求祢在末日叫我们复活，让我们在祢的国中与祢同住。阿们。

Scripture

EPHESIANS 1:20–21

He raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.

Commentary

CHARLES WESLEY

Hail the day that sees Him rise,
Ravish’d from our wishful eyes!
Christ, awhile to mortals given,
Re-ascends His native heaven!

There the pompous triumph waits:
“Lift your heads, eternal gates,
Wide unfold the radiant scene,
Take the King of Glory in!”

Circled round with angel powers,
Their triumphant Lord, and ours,
Conqueror over death and sin,
Take the King of Glory in!

Him though highest heaven receives,
Still He loves the earth He leaves;
Though returning to His throne,
Still He calls mankind His own.

See! He lifts His hands above!
See! He shows the prints of love!
Hark! His gracious lips bestow
Blessings on His church below!

Still for us His death He pleads;
Prevalent, He intercedes;
Near Himself prepares our place,
Harbinger of human race.

Master, (will we ever say,)
Taken from our head to-day;
See Thy faithful servants, see!
Ever gazing up to Thee.

Grant, though parted from our sight,
High above yon azure height,
Grant our hearts may thither rise,
Following Thee beyond the skies.

Ever upward let us move,
Wafted on the wings of love;
Looking when our Lord shall come,
Longing, gasping after home.

There we shall with Thee remain,
Partners of Thy endless reign;
There Thy face unclouded see,
Find our heaven of heavens in Thee!

Devotional

DAVID BISGROVE

No doubt you’ve heard the phrase “out of sight, out of mind.” Some- one who’s not around, whom you haven’t seen in a long time, doesn’t have much impact or relevance in your day-to-day life. The Bible tells us that after Jesus’s resurrection, he ascended into heaven, disappearing from view, out of sight. But we’re also told that because of where he now resides, we can be assured that he’s relevant in our daily lives.

So where is Jesus now? He’s seated at the right hand of God the Father. But what difference does that make to us in our day-to-day lives? First, it reminds us that Jesus rules over all creation. Psalm 110 paints a beautiful picture of God’s enemies as a footstool of Jesus as he sits at the Father’s right hand. Can you see the comfort of that in your daily life? When you struggle with discouragement or disappointment or bitterness about the way your life is going, or when you’re discouraged and angry about all the injustice and evil in the world, and like David in Psalm 37 you’re tempted to ask why the wicked seem to flourish, consider where Jesus is now. He’s at the right hand of God the Father. See him there. Enemies are his footstool. The One who conquered death is now ruling the world. Ephesians 1 says that Jesus was given all authority and will one day return and make the crooked places straight. So let where Jesus is now give you hope and courage to trust and follow him.

But there’s even more. Not only is Jesus the King who rules, but he is the Priest who intercedes. Hebrews 10 tells us that Jesus is the great High Priest, who on the cross offered himself as the ultimate sacrifice for sin. He is now interceding and praying for us at the Father’s right hand. He is our Advocate in every sense of that word. So to see Jesus at God’s right hand as our High Priest is to remember that there is no condemnation for our sin, that Jesus sacrificed himself so that we could be united with him. We have the full rights, therefore, as God’s children.

So, yes, Jesus is out of sight. We can’t physically see him. But he is active in our day-to-day lives and in this world at the right hand of God the Father ruling as our King, interceding as our Priest, and waiting to return, when he will wipe away every tear, beat swords into plowshares, and flood the world with his glory and grace.

Prayer

Risen and Ascended Lord, though you no longer walk this earth, you rule over us from your throne. All authority and power are in you. Your name is above all names. Raise us up at the last day to live with you in your kingdom. Amen.

问题48：什么是教会？
答：神为自己选择并保留的一个被拣选得永生、因信联合的群体，他们在一起爱神、跟随神、效法神、敬拜神。神差派这个群体去传扬福音，并借着他们共同生活和彼此相爱的品质，来预表基督的国度。
儿童版：一个被拣选得永生、因信联合的群体，他们在一起爱神、跟随神、效法神、敬拜神。

Question 48: What is the Church?
Answer: God chooses and preserves for himself a community elected for eternal life and united by faith, who love, follow, learn from, and worship God together. God sends out this community to proclaim the gospel and prefigure Christ’s kingdom by the quality of their life together and their love for one another.
For Kids: A community elected for eternal life and united by faith, who love, follow, learn from, and worship God together.

歌谱 Lead Sheet

经文

《帖撒罗尼迦后书》2 章13 节：

　　主所爱的弟兄们哪，我们本该常为你们感谢神，因为祂从起初拣选了你们，叫你们因信真道，又被圣灵感动，成为圣洁，能以得救。

注解

司布真

　　弟兄们，你们时刻要像基督，公开效法祂。我们大多数人都活在一定的公共空间里，我们中的许多人每天都要在人前工作。人们会看我们的行为，听我们口里说的话，细细考究我们的生活。世人会用无数双鹰眼观察我们所做的一切，会尖锐地批评我们。让我们当着众人活出基督的生命来，让我们留心彰显我们的主，而不是我们自己，所以我们可以说：「现在活着的不再是我，乃是基督在我里面活着。」（加2:20）谨慎自己在教会也要如此行……在教会里也要有基督的样式。你们中有多少人想高抬自己？有多少人想凌驾于其他基督徒之上，却不记得教会内是人人平等，大家亲如弟兄，同为神所收纳的？所以，无论你在哪个教会，都要活出基督的生命来，让其他基督徒谈到你时说，「有耶稣与祂同在」。

默想

约翰·叶慈

　　教会是神的家，在新约中被称为新盟约的群体。基督是头，教会是祂的身体，教会是基督的新妇。我们被称为圣徒，圣洁的国度、君尊的祭司。教会由属神的人组成，就是在耶稣基督里被神收养的人；教会由各种文化、各民族、各年龄段的人所组成，就是认耶稣基督为主的人。

　　在我们圣公会的传统中，我们有自己的信仰告白，叫做《三十九条信纲》。在《三十九条信纲》中，是这样描述教会的：

　　「凡是诚心相信的人，聚集成会，传讲神的正道，遵守基督的命令以施行圣礼，不遗弃圣礼中的要事，那么这会便是基督有形的教会……

　　「……教会不可设立与圣经相反的礼仪，也不可讲解一处经文的意义，与其他经文相违。」

　　古旧的信经如此描述教会：「合一、圣洁、大公并使徒传承。」合一，是因为教会是以基督为元首的一整个身体；圣洁，是因圣灵内驻于教会之中，使之圣化，引导教会的肢体成为神的工作；大公，意味着教会是普世性的，向所有人宣扬由使徒所传承的完整信仰，直到世界的末了；使徒传承，意味着我们持续使徒的教导与团契，我们因基督的使命而被差遣进入万民。

　　我们不能决定谁应该在教会中，这是神的拣选，就像我们无权决定谁是我们的兄弟姐妹。无论他们属于何种宗派、团体，他们都属于教会的一部分，也是我们的弟兄姊妹。塞缪尔·史东写了一首关于教会的诗歌，让我来读其中几段：

「教会唯一的根基，
是主耶稣基督；
圣言圣水所造成，
是主的新创作；
主从天上来寻她，
为主圣洁新妇，
甘愿流自己宝血，
舍身将她买赎。

教会虽召自万邦，
信徒却成一体，
同有救恩的凭证，
一主一信一洗。
同尊独一的圣名，
同餐唯一天粮，
同怀专一的希望，
同蒙恩爱久长。」

祷告

　　统管一切的君王，祢把我们聚到一起，成为祢的家。求祢保守我们忠实、合一地敬拜，彼此相爱，互相供应对方的需要。让我们真诚地团契相交，帮助我们在信仰上彼此勉励。阿们。

Scripture

2 THESSALONIANS 2:13

But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.

Commentary

CHARLES HADDON SPURGEON

My brethren, let me say, be ye like Christ at all times. Imitate him in public. Most of us live in some sort of publicity; many of us are called to work before our fellow-men every day. We are watched; our words are caught; our lives are examined, taken to pieces. The eagle-eyed, argus-eyed world observes everything we do, and sharp critics are upon us. Let us live the life of Christ in public. Let us take care that we exhibit our Master, and not ourselves—so that we can say, “It is no longer I that live, but Christ that lives in me.” Take heed that you carry this into the church too. . . . Be like Christ in the church. How many there are of you . . . seeking pre-eminence? How many are trying to have some dignity and power over their fellow Christians, instead of remembering that it is the fundamental rule of all our churches, that there all men are equal—alike brethren, alike to be received as such. Carry out the spirit of Christ, then, in your churches, wherever ye are; let your fellow members say of you, “He has been with Jesus.”

Devotional

JOHN YATES

The church is the family of God. In the New Testament it’s called the community of the new covenant. It’s the body of which Christ is the Head. It’s the bride of Christ. We’re called a holy people, a holy nation, a royal priesthood. The church is the people who have been made God’s children, adopted by God through Jesus Christ. And the church consists of all cultures, all ethnic groups, people across the ages, all those who have come to know Jesus Christ as Lord.

In my tradition, the Anglican tradition, we have a statement of faith called the Thirty-Nine Articles. They describe the church this way:

The local, visible church of Christ is a congregation of faithful men and women, in which the pure Word of God is preached and the Sacraments are duly ministered according to Christ’s ordinance. . . .

The church has no authority except in submission to Christ, and it is not lawful for the church to ordain anything that is contrary to God’s Word written, and neither may it so expound one place of Scripture that it be repugnant to another.

The ancient creeds describe the church as “one holy catholic and apostolic.” It is one because the church is one body under one head. It is holy because the Holy Spirit indwells it and consecrates it, directing the members of the church in the work of God. It is catholic, meaning worldwide, proclaiming the whole apostolic faith to all people to the end of time. And it’s apostolic. That means we continue the teaching and fellowship of the apostles, and we’re sent out on Christ’s mission to all people.

We don’t choose who is going to be in the church, just as we have no say in who our brothers and sisters or cousins are. God chooses. Whatever particular denomination or group they may belong to, God’s people are part of the church and our brothers and sisters.

The church is summed up in this wonderful old hymn by Samuel J. Stone:

The church’s one foundation
is Jesus Christ her Lord;
she is his new creation
by water and the word.
From heaven he came and sought her
to be his holy bride;
with his own blood he bought her,
and for her life he died.

Elect from every nation,
yet one o’er all the earth;
her charter of salvation,
one Lord, one faith, one birth;
one holy name she blesses,
partakes one holy food,
and to one hope she presses,
with every grace endued.

Prayer

King Over All, you have brought us together as the family of God. Keep us faithful to worship together, to love one another, and to pro- vide for each other’s needs. Let our fellowship be genuine, and help us to spur one another on in the faith. Amen.

问题47：主的晚餐对基督的救赎工作有什么补充吗？
答：不，基督只死一次，就成就了一切。主的晚餐是庆祝基督赎罪工作的立约之餐，也是当我们仰望祂时增强我们信心的一种方式，还是对将来筵席的预尝。但那些怀着不悔改的心参与的人，却是在吃喝对自己的审判。
儿童版：不，基督只死一次，就成就了一切。

Question 47: Does the Lord’s Supper Add Anything to Christ’s Atoning Work?
Answer: No, Christ died once for all. The Lord’s Supper is a covenant meal celebrating Christ’s atoning work; as it is also a means of strengthening our faith as we look to him, and a foretaste of the future feast. But those who take part with unrepentant hearts eat and drink judgment on themselves.
For Kids: No, Christ died once for all.

歌谱 Lead Sheet

经文

《彼得前书》3 章18 节：

　　因基督也曾一次为罪受苦，就是义的代替不义的，为要引我们到神面前……

注解

莱尔

　　让我们牢记在心，圣餐并不是用来使人称义或使人归主的。它不是在没有恩典的地方赐下恩典，或在罪未得赦的时候赦罪。人若没有在神面前悔改和对主耶稣基督的信心，是不可能通过圣餐来弥补的。这个圣礼是为那些已经悔改、归信的人准备的，而不是那些还没有悔改、归信的人。尚未转变归主的人以为领圣餐是上天堂的一条捷径，使他不必走悔改和信心的老路，但总有一天他会吃到苦头，发现自己完全被骗了。圣餐并不能赐予人恩典，而只是加增和坚固一个人已经得着的恩典。它绝不是用来使我们与神和好、使人称义或使人归主的。

　　最简单地说，一个忠实的信徒通过领受圣餐得到的好处就是灵魂的稳固与更新。信徒领受圣餐的益处主要是：更清楚地认识基督和祂的救恩，以及祂作为中保的角色；更加知道祂在十字架上替我们死已经使我们完全得救赎，知道神全然地接纳在基督里的我们；觉得更有必要追求深刻的悔改、活泼的信心和有基督样式的圣洁生活。以一个正确的态度吃饼喝杯的人会发现自己与基督的关系变得更加亲密，也觉得对祂的认识和了解得更多了……

　　通过领圣餐，有正确态度的人会更深地悔改，他的信心会增强，认知会扩大，圣洁生活会得到巩固。他的内心会更多地感受到基督「真实的同在」。因着信，吃主的饼、喝主的杯，他会感到与基督的身体和血有更紧密的交流和联系；会更清楚地看到基督对他意味着什么，他对基督又意味着什么；会更透彻地明白何为「他与基督，基督与他联合」；会感到灵命的根得到了灌溉，恩典的工作在他的心里扎根、生长和繁茂起来。在一个活在自己罪性中的人看来，这些都很愚蠢，但对一个真正的基督徒来说，这些却是光明、健康、生命和平安。

默想

里奥·舒斯特

　　我最近看到一则餐厅广告，其实就是餐厅的名字「spiritual dining」（心灵餐厅）。这让我想到进食是很好的，不仅仅只是物质上的体验。这也让我想起圣餐，真属灵食物以及圣餐所能做的与不能做的。实际上，圣餐的果效体现在三个维度：过去、现在与未来。

　　当耶稣设立圣餐，就是最后的晚餐，祂告诉门徒：「你们也应当如此行，为的是记念我。」（路22:19）强调了祂敦促他们去做的，将会指向祂已经为他们所做的。记得耶稣为我们所做的，我们的生命是以祂为我们所完成的工作为根基的。圣餐不是一种你可以赚取救恩的方式，但对于那些得救的人来说是属灵上的进食。它并没有在基督一次性牺牲，所完成的工作上加添任何东西，但它确认并加强了我们在祂里面的信心。它成了一个简略表明福音的方式，正如一位古代作家写道，首先我们听到福音，然后我们品尝福音，所以福音在我们的生命中两腿并行着走。保罗在《哥林多前书》中写道：「你们每逢吃这饼，喝这杯，是表明主的死，直等到祂来。」（林前11:26）人们喝酒是为了忘记难处；而基督徒喝主杯是为了记念耶稣的胜利。这是圣餐过去的果效。

　　保罗在《哥林多前书》中提到，关于圣餐当下的维度：「我们所祝福的杯，岂不是同领基督的血吗？我们所擘开的饼，岂不是同领基督的身体吗？」（林前10:16）「同领」这个词，也可以被翻译为「团契」或「融为一体」（圣餐），这就是圣餐（communion）一词的来历。我们仔细想，圣餐并不只是象征性地提示耶稣为我们所做的，也是当下与耶稣并与其他人的联合相交。

　　知道饼与杯不会以任何方式改变是很重要的，耶稣不是以肉体的方式出现在圣餐中，当圣灵借信心向我们展示基督时，祂以属灵的方式与我们同在。对于那些不属灵的人而言，圣餐是呼召他们接受基督，而不是去吃那顿饭。通过基督徒的见证，他们能听到耶稣爱的呼召：「我就是生命的粮，到我这里来的，必定不饿，信我的，永远不渴。」（约6:35）当我们基督徒借着信心领取主餐时，耶稣与我们相会，把我们联成教会，以祂自己来滋养我们，使我们更加爱祂并顺从祂。这是圣餐现在的果效。

　　当耶稣将杯递给祂的门徒时，祂说：「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。」（太26:29）祂用这句话将圣餐指向未来的维度。这是一个象征，指向将来预定的那个大日。这是预尝羔羊的婚宴，在永恒中与主一同在荣耀中喜乐的信徒，因罪败坏了的创造物，借着基督破碎的身体而重新得以完全。在今生，我们会在堕落的状态中持续经历破损，但圣餐未来的维度为我们带来了希望。在那天，我们将变得彻底完全；当我们与我们的救主和其他人一同享用饮食时，那将是极其美好的。

祷告

　　战胜死亡的主，我们领受圣餐来庆祝祢做成的大工。这是我们信仰的告白。我们虽然不配，但已经与基督的生命联合。愿我们带着悔改的心来到祢的桌前，放下自己的骄傲和自负，来享受祢白白赐给我们的恩典。阿们。

Scripture

1 PETER 3:18

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God. . . .

Commentary

J. C. RYLE

Let us settle it firmly in our minds that the Lord’s Supper was not given to be a means either of justification or of conversion. It was never meant to give grace where there is no grace already, or to provide pardon when pardon is not already enjoyed. It cannot possibly provide what is lacking with the absence of repentance to God, and faith toward the Lord Jesus Christ. It is an ordinance for the penitent, not for the impenitent, for the believing, not for the unbelieving, for the converted, not for the unconverted. The unconverted man, who fancies that he can find a shortcut road to heaven by taking the Sacrament, without treading the well-worn steps of repentance and faith, will find to his cost one day that he is totally deceived. The Lord’s Supper was meant to increase and help the grace that a man has, but not to impart the grace that he has not. It was certainly never intended to make our peace with God, to justify, or to convert.

The simplest statement of the benefit which a truehearted communicant may expect to receive from the Lord’s Supper . . . is the strengthening and refreshing of our souls. Clearer views of Christ and His atonement, clearer views of all the offices which Christ fills as our Mediator and Advocate, clearer views of the complete redemption Christ has obtained for us by His vicarious death on the cross, clearer views of our full and perfect acceptance in Christ before God, fresh reasons for deep repentance for sin, fresh reasons for lively faith, fresh reasons for living a holy, consecrated, Christ-like life,—these are among the leading returns which a believer may confidently expect to get from his attendance at the Lord’s Table. He that eats the bread and drinks the wine in a right spirit will find himself drawn into closer communion with Christ, and will feel to know Him more, and understand Him better. . . .

In eating that bread and drinking that cup, such a man will have his repentance deepened, his faith increased, his knowledge enlarged, his habit of holy living strengthened. He will realise more of the “real presence” of Christ in his heart. Eating that bread by faith, he will feel closer communion with the body of Christ. Drinking that wine by faith, he will feel closer communion with the blood of Christ. He will see more clearly what Christ is to him, and what he is to Christ. He will understand more thoroughly what it is to be “one with Christ, and Christ one with him.” He will feel the roots of his soul’s spiritual life watered, and the work of grace in his heart established, built up, and carried forward. All these things may seem and sound like foolishness to a natural man, but to a true Christian these things are light, and health, and life, and peace.

Devotional

LEO SCHUSTER

I recently saw a restaurant advertisement that simply had the name of the restaurant and the words spiritual dining. It made me wonder about whether dining, at its best, is more than a mere material experience. And it made me think about the Lord’s Supper, the spiritual meal, and what it does and doesn’t do. There are actually three dimensions to what the Lord’s Supper does: past, present, and future.

When Jesus instituted the Lord’s Supper, he told his disciples, “Do this in remembrance of me” (Luke 22:19), underscoring that what he was urging them to do would point back to what he had done for them. When we remember what Jesus did for us, we ground our lives in his finished work. The Lord’s Supper isn’t a way you can earn your salvation; it is spiritual dining for those who are saved. It doesn’t add anything to the finished work of Christ’s once-for-all sacrifice, but confirms and strengthens us in him. It becomes a sort of gospel shorthand where, as an ancient writer put it, first we hear the gospel, then we taste the gospel, and so the gospel goes forward in our lives on two legs. As Paul put it in 1 Corinthians, “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (11:26). As Christians we eat and drink to remember Jesus’s triumph. That’s the past dimension.

Paul points to the present dimension of the Lord’s Supper when he writes in 1 Corinthians, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” (10:16). That word participation could also be translated “fellowship” or “communion.” It’s where we get the term communion. Think of what that means—the Lord’s Supper is not only a symbolic reminder of what Jesus has done for us; it’s also a present communion with one another and with Jesus.

It’s important to note that the bread and wine don’t change in any way. Jesus isn’t present physically, but he’s present spiritually as the Holy Spirit exhibits him to us by faith. Now for those who are spiritually unresolved, the Lord’s Supper is a call to them to receive Christ rather than to participate in the meal. By witnessing Christians partaking, they’re encouraged to hear the echo of Jesus’s loving call: “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (John 6:35). And when we as believers take communion by faith, Jesus meets with us, uniting us as a community, nourishing us with himself, and strengthening us to love and obey him. That’s the present dimension.

When Jesus gave his disciples the cup he said, “I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom” (Matt. 26:29). With these words he directed them to the future dimension of the Lord’s Supper, as a sign pointing forward to the great day of anticipation. It’s a foretaste of the marriage supper of the Lamb and the everlasting feast believers will enjoy with Christ in glory. Now we’re broken creatures due to sin. Through Christ’s broken body we’re made whole again. Yet in this life we continue to experience the brokenness of our fallen condition. The future dimension of the Lord’s Supper points us forward in hope to a day when we will be made completely whole and when we’ll enjoy, with our Savior and with one another, dining at its very best.

Prayer

Conqueror of Death, we celebrate your finished work when we take the Lord’s Supper. May our eating be a confession of faith, that though we are unworthy, we have been joined together with the worthiness of Christ. May we come to your table with repentant hearts, putting away pride and self-sufficiency, enjoying the free grace you offer to us. Amen.

问题46：什么是主的晚餐？
答：基督命令所有的基督徒存着感恩的心吃饼、喝杯，以记念祂和祂的死。主的晚餐是庆祝神在我们中间的同在，使我们与神、与彼此相交，喂养和滋养我们的灵魂。它也预示着我们将和基督一起在祂父的国里吃喝的那日。
儿童版：基督命令所有的基督徒存着感恩的心吃饼、喝杯，以记念祂。

Question 46: What is the Lord’s Supper?
Answer: Christ commanded all Christians to eat bread and to drink from the cup in thankful remembrance of him and his death. The Lord’s Supper is a celebration of the presence of God in our midst; bringing us into communion with God and with one another; feeding and nourishing our souls. It also anticipates the day when we will eat and drink with Christ in his Father’s kingdom.
For Kids: Christ commanded all Christians to eat bread and to drink from the cup in thankful remembrance of him.

歌谱 Lead Sheet

经文

《哥林多前书》11 章23 节至26 节：

　　我当日传给你们的，原是从主领受的，就是主耶稣被卖的那一夜，拿起饼来，祝谢了，就擘开，说：「这是我的身体，为你们舍的。你们应当如此行，为的是记念我。」饭后，也照样拿起杯来，说：「这杯是用我的血所立的新约。你们每逢喝的时候，要如此行，为的是记念我。」你们每逢吃这饼，喝这杯，是表明主的死，直等到祂来。

注解

理查德·巴克斯特

　　圣餐礼向我们呈现了多么难以言说的奥秘和丰富的怜悯！在此，我们得与神相交，借着基督这位伟大的中保进到祂的面前；在此，我们与赐福给我们的救赎主相交，祂在十字架上得了荣耀，将自己献上做我们的头，保守和坚固我们，使我们灵里苏醒；在此，我们与圣灵相交，祂使我们的灵魂得着救恩的好处，吸引我们到子的面前，并将从祂而来的光明、生命和力量传递给我们，加增和激发祂给我们的恩赐；在此，我们与基督的身体，祂所分别为圣要承受永生的人相交。当受基督所托付的执事借着圣餐的饼和酒，将被钉十字架的基督活化在我们眼前时，我们就仿佛看到基督在我们面前被钉十字架，我们的信心就会抓住祂，我们也就能明白这救赎的真理，并将我们的灵魂建造在这磐石上。当这位执事因着基督的委托，把基督的身体、血和救恩的好处给我们时，就像是从基督本人的口中发出的一样，坚定而有效。当我们的灵魂借着圣灵所生发的信心领受祂时，这种灵里的相交就和我们的身体领受代表基督的饼和酒一样的真实。

默想

里根·邓肯

　　圣餐是盟约的表征与保证。这是指它表明并确认神借着耶稣基督赐给我们的宝贵应许。祂是我们的神，我们是祂的子民。在圣餐中，我们记念并庆贺主的同在，经历与主的交通。我们也拥有一些滋养我们的事物，并且在圣餐中我们预尝将来的荣耀。让我们来思考一下这些事。

　　首先，在圣餐中我们记念（主）。在圣餐中，耶稣告诉门徒这宣讲祂的死，直到祂再来。圣餐中的饼和酒，对应基督的身体与血，代表着一种盟约中的牺牲，这两部分表明耶稣的死是祂慎重考虑后的行为，祂是为赦免我们的罪而献上自己成为祭物。所以每次我们领受圣餐时，我们要记住耶稣基督为我们而死的意义和重要性，我们要记念祂。「你们也应当如此行，为的是记念我。」（路22:19）宣讲我的死，直到我的再来。我们记念耶稣基督为我们完成的荣耀的赎罪之工。

　　圣餐同时也庆祝神的同在。我们被邀请在神的餐桌前屈膝，这不是很奇妙吗？尤其是我们还在悖逆之中。在《创世记》3 章，撒但对夏娃与亚当说，你们拿这果子来吃。他们吃下果子，违反了神的命令，而结果怎样？结果是满足感与成就感吗？不是，结果是从神的同在中被驱逐了。但在圣餐桌前，主自己邀请我们重回与祂的同在，一起坐在桌旁。耶稣对门徒说，你们拿来吃。祂是翻转了在伊甸园中蛇说的话。德里克·康德（Derek Kidner）有过这样精彩的叙述：「在你们『拿来吃』成为救恩的行动之先，神会亲自预尝贫穷和死亡的滋味。」而我们每次在圣餐桌前都经历了这些。当我们听到牧师说，「你们所有人拿来吃」，这是在庆祝我们重新与神联合，祂与我们同在，我们享受与祂亲密的团契。

　　圣餐的第三件事是，这是一个团契相交，这是神与祂百姓的团契相交。我们不只是因着恩典与永活的神相交，我们不只是因着耶稣在十字架上为我们所做的与永活的神相交，当我们与主耶稣基督联合时，我们与其他人也能团契相交。我们和与耶稣基督联合的每一个人联合，这就是为何保罗在《哥林多前书》说，「若不分辨是主的身体。」（林前11:29）祂不是在告诉哥林多人需要明白圣餐中一些神秘元素的事，而是在谈论身体是什么。基督的身体是教会，教会是信徒的团契。

　　圣餐也在属灵上滋养我们，这是蒙恩之道，这是神所指定的造就与喂养我们的方式，以坚固我们的信心，增加我们的属灵成长。而且圣餐也让我们期待将临的荣耀，耶稣在被卖的那晚，洗净祂门徒们的脚，并且在圣餐中服侍他们。非常有趣的是，在《路加福音》12 章37 节，当主耶稣谈到祂荣耀的再来，众人都承认祂是王，举行圆满荣耀的羔羊婚宴时，祂说，当那日，祂会让我们靠在祂身上，就像圣餐那夜的门徒们一样，而祂将束上带子服侍我们。

　　是的，在圣餐中，我们预尝了羔羊的婚宴，我们与其他人在荣耀中一同坐席，而我们的救主将再次服侍我们，供给我们一切的所需。来到主的桌前领受圣餐，是何等喜乐的一件事啊！

祷告

　　生命的粮，我们恭敬顺服地领受圣餐，并带着悔改和信心，因为我们不想空空地领受。求主帮助我们赦免人对我们犯下的罪，尤其是那些与我们在饼和杯上有份的信徒。愿我们分领圣餐并宣告你为救赎我们所做的牺牲，让我们知道我们是何等的需要它。阿们。

Scripture

1 CORINTHIANS 11:23–26

For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

Commentary

RICHARD BAXTER

O what unspeakable mysteries and treasures of mercy are here presented to us in a sacrament! Here we have communion with a reconciled God, and are brought into his presence by the great Reconciler. Here we have communion with our blessed Redeemer, as crucified and glorified, and offered to us, as our quickening, preserving, strengthening Head. Here we have communion with the Holy Ghost, applying to our souls the benefits of redemption, drawing us to the Son, and communicating light, and life, and strength from him unto us; increasing and actuating his graces in us. Here we have communion with the body of Christ, his sanctified people, the heirs of life. When the minister of Christ by his commission representeth a crucified Christ to our eyes, by the bread and wine appointed to this use, we see Christ crucified as it were before us, and our faith layeth hold on him, and we perceive the truth of the remedy; and build our souls upon this rock. When the same minister by Christ’s commission, doth offer us his body, and blood, and benefits, it is as firm and valid to us, as if the mouth of Christ himself had offered them. And when our souls receive him, by that faith which the Holy Ghost exciteth in us, the participation is as true as that of our bodies receiving the bread and wine which represent him.

Devotional

LIGON DUNCAN

The Lord’s Supper is a covenant sign and seal. That means that it both represents and confirms to us the precious promise of God that, through Jesus Christ, he will be our God, and we are his people. In the Lord’s Supper we have a remembrance, a celebration of God’s presence, and an experience of communion. We also have something that nourishes us, and in the Lord’s Supper, we anticipate the glory to come.

First, we have a remembrance in the Lord’s Supper. In the Lord’s Supper, Jesus told his disciples that they were going to proclaim his death until he comes. The bread and the wine, the body and the blood of Christ in the Lord’s Supper, is a representation of a covenant sacrifice. The two constituent parts indicate that Jesus’s death was a deliberate act on his part. He gave himself as a sacrifice in our place for the forgiveness of our sins. And so every time we celebrate the Lord’s Supper, we are to remember the meaning and significance of the death of Jesus Christ on our behalf. We are to remember him. “Do this in remembrance of me” (Luke 22:19). We celebrate the glorious work of atonement that Jesus Christ accomplished for us.

Second, the Lord’s Supper is also a celebration of God’s presence. Isn’t it amazing that we’re invited to slide our knees up under the table of God? That is especially amazing in light of our rebellion. In Genesis 3, Satan said to Eve and to Adam, “Take and eat this fruit.” They ate the fruit against God’s command, and what was the result? Did it result in their satisfaction and fulfillment? No. It resulted in their being driven away from the presence of God. But at the Lord’s Table the Lord himself invites us back into his presence. When Jesus says to his disciples, “Take and eat,” he reverses the words of the Serpent in the garden. Derek Kidner has this wonderful line: “God will taste poverty and death before ‘take and eat’ become verbs of salvation.” We experience that every time we come to the Lord’s Table, every time we hear the minister say, “Take and eat, all of you.” It’s a celebration of our reunion with God, his presence with us, and our enjoyment of his near fellowship.

Third, the Lord’s Supper is a communion. It’s a communion with God and with his people. We not only commune with the living God by grace, we not only commune with the living God by what Jesus has done for us on the cross, but we commune with one another. When we’re united to the Lord Jesus Christ, we’re united to everyone who is united to the Lord Jesus Christ. That’s why Paul says to the Corinthians, “You must discern the body” (1 Cor. 11:29). He’s not telling them that they need to understand some mystical thing about the elements in the Lord’s Supper. What’s the body that he’s talking about? The body of Christ, the church, the fellowship of believers.

Finally, the Lord’s Supper is spiritual nourishment. It’s a means of grace. It’s one of God’s appointed ways by which he builds us up and nourishes us, confirms our faith, and strengthens us for growth. And the Lord’s Supper is an anticipation of the glory to come. Jesus washed his disciples’ feet on the night that he was betrayed, and he served them the elements of the Lord’s Supper. Interestingly, when Jesus speaks of the marriage supper of the Lamb in consummation (Luke 12:37), in glory, when the great end has come and all have acknowledged him to be King, he says that on that day he will bid us all to recline, just like the disciples reclined on the night of the Lord’s Supper, and he will gird himself and serve us.

Yes, in the Lord’s Supper, we anticipate the marriage supper of the Lamb, where we will sit down with one another in glory, and our Savior will serve us again everything that we need. What a joy it is to come to the Lord’s Table.

Prayer

Bread of Life, we take the Lord’s Supper in reverent obedience. We do not want to receive it unworthily, so we come in repentance and faith. Help us to forgive the sins of those who have sinned against us, especially the believers with whom we share the bread and the cup. May our partaking of this meal proclaim your saving death and our desperate need of it. Amen.

问题45：洗礼本身能洗净罪吗？
答：不，只有基督的血和圣灵的更新才能洗净我们的罪。
儿童版：不能，只有基督的血才能洗净我们的罪。

Question 45: Is Baptism with Water the Washing Away of Sin Itself?
Answer: No, only the blood of Christ and the renewal of the Holy Spirit can cleanse us from sin.
For Kids: No, only the blood of Christ can cleanse us from sin.

歌谱 Lead Sheet

经文

《路加福音》3 章16 节：

　　约翰说：「我是用水给你们施洗，但有一位能力比我更大的要来，我就是给祂解鞋带也不配。祂要用圣灵与火给你们施洗。

注解

约翰·加尔文

　　「祂要用圣灵与火给你们施洗」。有人问，约翰为什么没说基督独自用祂的血就可以洗净灵魂？这是因为，使灵魂得洁净是圣灵大能的工作，约翰认为仅用「圣灵」这一个词就足以表达洗礼的全部果效。这句话的意思很清楚，就是一切恩典都是从基督那里来的，外在的洗礼形象地表明了这一点，因为是祂用自己的血「洒去我们心中天良的亏欠」（参见来10:22）。也是祂克制我们的老我，赐下使人重生的灵。「火」是修饰「圣灵」的，因为祂除去我们的罪污，就像火炼净金子一样。

默想

肯特·修斯

　　《哥林多前书》12 章13 节是一段为信而受洗、归入基督所发出的伟大颂赞和宣告：「我们不拘是犹太人，是希腊人，是为奴的，是自主的，都从一位圣灵受洗，成了一个身体，饮于一位圣灵。」这是讲到圣灵如何动工，将我们带到基督的身体里。这件事发生在我身上时我只是个十二岁的男孩。那时我从来没听说过圣灵的洗，但我的确是被圣灵所洗的。如今，随着岁月的流逝，快60 年了，这个客观事实在我生命中成了主观经历过的实际。

　　我被圣灵施洗的时候就是我重生，或者说获得新生的时候。我从圣灵而生，正如《约翰福音》3 章所说的一样。这是幅美丽的画面，我必须得说，重生就好像一次神圣的生产，我从黑暗中被带出，进入光明之中，使我开始有了属灵的看见。

　　我重生了，圣灵内住在我里面。耶稣在《约翰福音》14章说圣灵会「与你们同在」，也要「住在你们里面」。我在孩童时就失去了我的父亲，自此一直感觉自己在世上像是孤单一人。当圣灵内住我里面时，我有了拥有父亲的感觉，我被收纳成为了天父的儿女。我也知道，我被圣灵标上记号，盖上印记了，就像《以弗所书》1 章13 节至14 节所说：「……也信了基督，既然信祂，就受了所应许的圣灵为印记，这圣灵是我们得基业的凭据……」这让我有了一种受保护的感觉，也品尝到这一事实：当我被圣灵施洗时，我也在永恒中受了圣灵的印记。

　　当圣灵给我施洗时，圣灵也为我祷告。《罗马书》8 章26节至27 节说：「况且我们的软弱有圣灵帮助，我们本不晓得当怎样祷告……」所以，圣灵开始为我祷告，亲自用说不出来的叹息替你我祷告，这一切从我们受圣灵的洗开始。因为祂知道我们的心。

　　同时，我也蒙了光照。我还记得我小时候参加营会，回到自己的小屋后，我拿出圣经，在经文下面划线。这经文对我来说变得活生生，并且在我生命中始终是鲜活的。当施洗约翰指出，「我是用水给你们施洗……祂要用圣灵与火给你们施洗」时（路3:16），祂是在说耶稣施洗的超越性。水只能够洗净外表，但圣灵和火更新并洗净内在。所以被圣灵与火施洗，是如此伟大恒久的真实与喜乐，圣灵使这一切被更新了，并不断地塑造我们成为基督的样式。

祷告

　　神的羔羊，洗礼表明我们得救是因为祢的义，这义并非出于我们自己。求主不要让我们把洗礼作为信心的对象，而是让我们仰望美好洗礼背后祢洁净罪的工作。阿们。

Scripture

LUKE 3:16

John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire.”

Commentary

JOHN CALVIN

“He shall baptize you with the Holy Spirit and with fire.” It is asked, why did not John equally say, that it is Christ alone who washes souls with his blood? The reason is, that this very washing is performed by the power of the Spirit, and John reckoned it enough to express the whole effect of baptism by the single word Spirit. The meaning is clear, that Christ alone bestows all the grace which is figuratively represented by outward baptism, because it is he who “sprinkles the conscience” with his blood. It is he also who mortifies the old man, and bestows the Spirit of regeneration. The word fire is added as an epithet, and is applied to the Spirit, because he takes away our pollutions, as fire purifies gold.

Devotional

R. KENT HUGHES

The great classic text that celebrates and announces the believer’s baptism into Christ is 1 Corinthians 12:13: “For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.” That speaks of the Spirit’s initiating us into the body of Christ, and that happened to me when I was just twelve years old. I’d never heard of the baptism of the Holy Spirit, but I was indeed baptized by the Holy Spirit. And now as the years have gone by, what was an objective fact has become a subjective reality in my life.

When I was baptized by the Spirit, I was regenerated, born again. I was born of the Spirit, John 3 says. What a beautiful picture. The metaphor of being born again describes a divine obstetrics because I was taken out of darkness and I was brought into light, and I began to see things.

At the same time I was regenerated, I was indwelled by the Holy Spirit. Jesus says in John 14 that the Spirit “will live with you” and “will be in you.” I lost my father when I was a little boy and had a sense of being alone in this world. When I became indwelt, a sense of paternity overtook my soul, of being adopted. I didn’t know that I’d been tagged by the Holy Spirit or sealed by the Holy Spirit. As it says in Ephesians 1:13–14: “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” That further gave me a sense of protection and reality, that I was tagged for eternity by the Holy Spirit when I was baptized by the Spirit.

When I was baptized in the Spirit, I was also prayed for. Romans 8:26 says, “Likewise, the Spirit helps us in our weakness. For we do not know what to pray for as we ought.” The Holy Spirit prays with groanings that cannot be uttered because he knows our hearts (Rom. 8:26).

And then, at the same time, I was enlightened. I can remember as a boy at a camp going back to my cabin, getting out my Bible, underlining in it, and having the Word come alive to me, as it has continued to come alive in my life. Now when John the Baptist pointedly said, “I baptize you with water, but [Christ] will baptize you with the Holy Spirit and fire,” he was talking about the superiority of Jesus’s baptism. Water can wash only the outside, but the Spirit and fire regenerate and cleanse the inside. And so that is the great abiding reality and joy of being baptized with the Spirit and fire. The Holy Spirit is making all things new and constantly conforming us to the image of Christ.

Prayer

Lamb of God, our baptism is a sign that we are saved not by our own righteousness, but because we have been given the righteous- ness of Christ. Let us not make baptism the object of our trust, but look instead to the cleansing work of Jesus, beautifully depicted in baptism. Amen.