LORD'S DAY; LORD'S SUPPER; LORD'S PRAYER ｜ 主日；主餐；主祷文

ENLORD'S DAY. See Commandments, Fourth. LORD'S SUPPER: Matt. 26:26-29. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is My body. And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is My blood of the new testament, which is shed for many for the remission of sins. 1 Cor. 11:20, 23-29. Paul's inspired account, and the charge as to its reverent observance. (For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till He come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat.) Its relation to the Passover.

BSB1 Corinthians 11:26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until He comes.

中主日。参主题词条：十诫之第四诫（043）。主餐（圣餐）：马太福音 26:26-29 —— 他们吃的时候，耶稣拿起饼来，祝福，就擘开，递给门徒，说：你们拿着吃，这是我的身体。又拿起杯来，祝谢了，递给他们，说：你们都喝这个，因为这是我立约的血，为多人流出来，使罪得赦。哥林多前书 11:20, 23-29 —— 保罗受默示的记述，及其当以敬虔之心领受的嘱咐。（你们每逢吃这饼、喝这杯，是表明主的死，直等到他来。所以无论何人，不按理吃主的饼、喝主的杯，就是干犯主的身、主的血了。人应当自己省察，然后吃这饼、喝这杯。）主餐与逾越节的关系。【OCR 注：原书 "2 Cor. 11:20" 依内容（保罗论主餐）推定为哥林多前书 11:20。】

ENLORD'S PRAYER. Matthew 6:9-13 (with the changes in the Revised Version): v. 10, Thy will be done, as in heaven, so on earth; v. 12, And forgive us our debts, as we also have forgiven our debtors; v. 13, And bring us not into temptation, but deliver us from the evil one. (The Doxology is omitted.) Luke 11:2-4 (greater changes here; we give the whole, as revised): When ye pray, say, Father, Hallowed be Thy name. Thy kingdom come. Give us day by day our daily bread. And forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation. [Summary of an extended philological comment by M. Valentine, D.D.: 1. The words "debts" and "debtors" are the exact and required translation of the Greek terms in the fourth petition of the Lord's Prayer. 2. The word "trespasses" is inadequate to the office of translating the original, as it utterly fails to suggest or include sins of omission, which are included in the generic, comprehensive term in the Greek: it translates only half of its meaning. 3. The claim that Christ has furnished another word for us to substitute in the petition is altogether an illusion, having its only plausibility in the mistaken exegesis that has failed to distinguish between a supposed "explanation" and the actual application of the principle of forgiveness to inter-human relations. 4. As the substitution of "trespasses" is philologically indefensible, so it is also to be liturgically condemned, on account of the thorough deficiency of the word to hold worshipers under full, correct teaching and spiritual quickening in connection with the enormous evil of sins of omission. Its use is inferior for the conscience.]

BSBMatthew 6:9, 10 9 So then, this is how you should pray: ‘Our Father in heaven, hallowed be Your name. 10 Your kingdom come, Your will be done, on earth as it is in heaven.

中主祷文。马太福音 6:9-13（含修订译本的改动）：10 节 —— 愿你的旨意行在地上，如同行在天上；12 节 —— 免我们的债，如同我们也已经免了人的债；13 节 —— 不叫我们遇见试探，救我们脱离那恶者。（颂词『因为国度、权柄、荣耀，全是你的，直到永远，阿们』在修订本中略去。）路加福音 11:2-4（此处改动更大，我们照修订本全录）：你们祷告的时候，要说：父啊，愿人都尊你的名为圣。愿你的国降临。我们日用的饮食，天天赐给我们。赦免我们的罪，因为我们也赦免凡亏欠我们的人。不叫我们遇见试探。〔瓦伦丁博士（M. Valentine）一篇长篇语文学评论的撮要：1. 『债』（debts）与『欠债的人』（debtors）正是主祷文第四祈求中希腊原词准确而必需的译法。2. 用『过犯』（trespasses）来译原文并不称职：它完全无法提示或涵盖『不作为之罪』（sins of omission），而这类罪本包含在希腊文那个总括性的词里；它只译出了原意的一半。3. 有人声称基督另给了我们一个词、可以替换在这句祈求里；这纯属幻觉，其唯一的表面理由，来自一种错误的解经——那解经未能分辨『所谓的解释』与『饶恕原则对人际关系的实际应用』二者。4. 用『过犯』替换既在语文学上站不住脚，在礼仪学上也当受责难：因为这个词严重不足，无法使敬拜者在『不作为之罪』这一巨大罪恶上，持守完整正确的教导、得着属灵的儆醒。就良心的操练而论，用它是次一等的。〕

EN[Necessary limitations in its subjects. So far as it goes, it is perfect. At the time it was taught, it could not have been more replete with the evangelical spirit without anticipating events in our Lord's life yet to be accomplished. Its spirit is warmly evangelical, but its content is wanting in material that entered into apostolic supplication. After the Resurrection the disciples prayed better than they had been taught by their living Lord; He had Himself suggested and necessitated this advance: "Hitherto have ye asked nothing in My name"; "I go unto My Father, and whatsoever ye shall ask in My name." Does not this hitherto suggest that the prayer He taught as a model needs to be remodeled, as advance of truth and experience might require? The old prayer taught the forgiveness of sin, but it did not ground that forgiveness in the Atonement; it implied regeneration, but it did not express the apostolic aspiration after holiness; it discloses confidence in God as a Father, but it does not utter the apostolic shout over the grave; it gives promise of a triumphant kingdom on earth, but it is silent as to an abundant entrance into heaven. As a model it is perfect; as a formulary of Christian devotion it does not embrace the most precious truths of the cross. C. B. Hulbert.]

BSBJohn 16:24 Until now you have not asked for anything in My name. Ask and you will receive, so that your joy may be complete.

中〔其题材上必然的限度。就其所及而言，它是完全的。在教导这祷文的那个时刻，它若要更充满福音的精神，就不得不预先说出主一生尚未成就的诸般事件。它的精神是热切的福音精神，但其内容尚缺少后来进入使徒祈求中的素材。复活以后，门徒祷告得比他们活着的主所教的更好；这一进阶正是主自己提示并促成的：『向来你们没有奉我的名求什么』；『我往父那里去……你们奉我的名无论求什么……』这个『向来』岂不正提示：他作为范本所教的祷告，需要随真理与经历的推进而重新塑形吗？旧的祷文教导罪得赦免，却没有把这赦免奠基于赎罪；它隐含重生，却没有说出使徒对圣洁的渴慕；它揭示对神为父的信赖，却没有发出使徒在坟墓之上的凯歌；它应许地上得胜的国度，却对『丰丰富富进入天国』只字未提。作为范本，它是完全的；作为基督徒祷告的定式，它并未涵盖十字架最宝贵的真理。赫尔伯特（C. B. Hulbert）〕