1
Joh 19:1-16.
简体中文
英文原文
Joh 19:1-16.
JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED.
1-3. Pilate took Jesus and scourged him--in hope of appeasing them. (See
Mr 15:15).
"And the soldiers led Him away into the palace, and they call the whole band"
(Mr 15:16)
--the body of the military cohort stationed there--to take part in the mock coronation now to be enacted.
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2. 兵丁用荆棘编作冠冕，戴在他头上——以此嘲讽王冠。
他们又给他穿上紫袍——以此嘲讽帝王紫；先「脱了他」
(Mt 27:28)
自己的外衣。这件紫袍可能是希律给穿上并送回给彼拉多的那件「华丽」的衣服
(Lu 23:11)。
「他们又拿一根苇子放在他右手里」
(Mt 27:29)
——以此嘲讽王笏。「他们又跪在他面前」
(Mt 27:29)。
英文原文
2. the soldiers platted a crown of thorns, and put it on his head--in mockery of a regal crown.
and they put on him a purple robe--in mockery of the imperial purple; first "stripping him"
(Mt 27:28)
of His own outer garment. The robe may have been the "gorgeous" one in which Herod arrayed and sent Him back to Pilate
(Lu 23:11).
"And they put a reed into His right hand"
(Mt 27:29)
--in mockery of the regal scepter. "And they bowed the knee before Him"
(Mt 27:29).
3
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3. 又说，恭喜犹太人的王啊——以用于接近皇帝的形式，向他行戏弄的敬礼。「又吐唾沫在他脸上，拿苇子打他的头」
(Mt 27:30)。
对这些感人细节最好的注释，就是掩面。
英文原文
3. And said, Hail, King of the Jews!--doing Him derisive homage, in the form used on approaching the emperors. "And they spit upon Him, and took the reed and smote Him on the head"
(Mt 27:30).
The best comment on these affecting details is to cover the face.
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4, 5. 彼拉多……又出来对他们说……看哪，我把你们带出来——正在带，即，即将把他带出来给你们。
叫你们知道我查不出他有什么罪来——并且，借着鞭打他、任凭兵丁戏弄他，我已经尽可能地去迎合你们的怒气，正如一位审判官所能作的。
英文原文
4, 5. Pilate . . . went forth again, and saith . . . Behold, I bring him forth to you--am bringing, that is, going to bring him forth to you.
that ye may know I find no fault in him--and, by scourging Him and allowing the soldiers to make sport of Him, have gone as far to meet your exasperation as can be expected from a judge.
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5. 耶稣出来，戴着荆棘冠冕，穿着紫袍。彼拉多对他们说，你们看这个人——没有理由认为这番话是出于轻蔑。在这个可悲的人心中显然有挣扎。他不仅不愿把一个无辜的人交给单纯的喧嚣，而且对他那些奥秘的主张的一种焦虑之情——从下文可以明显看出——正开始折磨他的心，而他这句感叹的目的似乎是要打动他们的怜悯。但无论他的意思为何，那三个字已被全基督教界热切地接受，并永远供奉在它心中，作为它对受苦之主那平静、狂热钦慕的崇高表达。
英文原文
5. Then Jesus came forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!--There is no reason to think that contempt dictated this speech. There was clearly a struggle in the breast of this wretched man. Not only was he reluctant to surrender to mere clamor an innocent man, but a feeling of anxiety about His mysterious claims, as is plain from what follows, was beginning to rack his breast, and the object of his exclamation seems to have been to move their pity. But, be his meaning what it may, those three words have been eagerly appropriated by all Christendom, and enshrined for ever in its heart as a sublime expression of its calm, rapt admiration of its suffering Lord.
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6, 7. 祭司长……看见他，就喊叫说——他们的恶魔般的愤怒在见到他时重新燃起。
钉他在十字架，钉他在十字架——（见
Mr 15:14）。
彼拉多说，你们自己把他钉十字架吧。我查不出他有什么罪——好像这就能减轻他在这事上的责任，而他借着交出他，已经承担了全部责任！
英文原文
6, 7. When the chief priests . . . saw him, they cried out--their fiendish rage kindling afresh at the sight of Him.
Crucify him, crucify him--(See
Mr 15:14).
Pilate saith unto them, Take ye him, and crucify him; for I find no fault in him--as if this would relieve him of the responsibility of the deed, who, by surrendering Him, incurred it all!
7
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7. 犹太人回答说，我们有律法，按那律法，他是该死的，因他以自己为神的儿子——他们的刑事指控既已落空，他们就放弃了那一点；而彼拉多正把全部责任推给他们，他们就退回到自己的犹太律法——按照那律法，他既声称与神同等（见
Joh 5:18
和 Joh 8:59），
就当死；暗示着即使作为民事长官，彼拉多也有责任保护他们的律法免受这样的亵渎。
英文原文
7. The Jews answered him, We have a law, and by oar law he ought to die, because he made himself the Son of God--Their criminal charges having come to nothing, they give up that point, and as Pilate was throwing the whole responsibility upon them, they retreat into their own Jewish law, by which, as claiming equality with God (see
Joh 5:18 and Joh 8:59),
He ought to die; insinuating that it was Pilate's duty, even as civil governor, to protect their law from such insult.
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8-11. 彼拉多……听见这话，越发害怕——「神儿子」这名字，他的犹太控告者显然赋予它的崇高意义，他已与他进行的对话，以及他妻子的梦
(Mt 27:19)，
在这位可悲之人的心中一同作工。
英文原文
8-11. When Pilate . . . heard this saying, he was the more afraid--the name "SON OF GOD," the lofty sense evidently attached to it by His Jewish accusers, the dialogue he had already held with Him, and the dream of his wife
(Mt 27:19),
all working together in the breast of the wretched man.
9
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9. 又进衙门对耶稣说，你是哪里来的？——毫无疑问，这问题不是关于他的使命，而是关于他个人的来源。
耶稣却不回答——他已经说得够了；回答这样的问题的时机已经过去；那位软弱而动摇的总督已经快要屈服了。
英文原文
9. and went again into the judgment hall, and saith to Jesus, Whence art thou?--beyond all doubt a question relating not to His mission but to His personal origin.
Jesus gave him no answer--He had said enough; the time for answering such a question was past; the weak and wavering governor is already on the point of giving way.
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10. 彼拉多对他说，你不对我说话吗？——「我」是这问题中的强调词。他退回到职位的骄傲，这无疑有助于钝化他良心的运作。
你岂不知我有权柄释放你，也有权柄把你钉十字架吗？——为要借着惧怕和盼望同时影响他。
英文原文
10. Then saith Pilate unto him, Speakest thou not to me?--The "me" is the emphatic word in the question. He falls back upon the pride of office, which doubtless tended to blunt the workings of his conscience.
knowest thou not that I have power to crucify thee, and have power to release thee?--said to work upon Him at once by fear and by hope.
11
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11. 你——不如说，「应该」。
对我没有任何权柄——无论是钉十字架还是释放，或对我作任何事[本格尔]。
若不是——「若不是」。
从上头赐给你的——即，「彼拉多，你把你的权柄看得太高了：对我，那权柄全无，除非是借特别属天的任命为特别的目的所量给你的」。
所以把我交给你的人——就是该亚法——但他只是作为犹太当局整体的代表。
罪更重——因为他对这类事有更好的机会和更多的认识。
英文原文
11. Thou couldest--rather, "shouldst."
have no power at all against me--neither to crucify nor to release, nor to do anything whatever against Me [BENGEL].
except it were--"unless it had been."
given thee from above--that is, "Thou thinkest too much of thy power, Pilate: against Me that power is none, save what is meted out to thee by special divine appointment, for a special end."
therefore he that delivered me unto thee--Caiaphas, too wit--but he only as representing the Jewish authorities as a body.
hath the greater sin--as having better opportunities and more knowledge of such matters.
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12-16. 从此——特别是这番话，似乎使他充满畏惧，加倍了他的焦虑。
彼拉多想要释放耶稣——即，要得到他们的同意，因为他本可以凭自己的权柄立即释放。
但犹太人喊叫——看见他们的优势，并不迟缓地加以利用。「你若释放这个人，就不是该撒的忠臣」等等——「这相当于一种弹劾的威胁，我们知道这是巡抚一类的官所最怕的，尤其是彼拉多或腓力斯这种性格的。它也成全了犹太官长的背叛和耻辱，他们为毁灭耶稣的目的，甘愿装出对外国君主至高权的热心」[韦伯斯特和威尔金森]。（见
Joh 19:15）。
彼拉多……听见这话……就把耶稣带出来，坐在——「上」
审判台——为要在这个控罪上更庄严地对囚犯宣判。
在一个地方名叫铺华石处——一种镶嵌的石铺，被罗马人广泛使用。
希伯来话叫厄巴大——因为它被垫高。
英文原文
12-16. And from thenceforth--particularly this speech, which seems to have filled him with awe, and redoubled his anxiety.
Pilate sought to release him--that is, to gain their consent to it, for he could have done it at once on his authority.
but the Jews cried--seeing their advantage, and not slow to profit by it. If thou let this man go, thou art not Cæsar's friend, &c.--"This was equivalent to a threat of impeachment, which we know was much dreaded by such officers as the procurators, especially of the character of Pilate or Felix. It also consummates the treachery and disgrace of the Jewish rulers, who were willing, for the purpose of destroying Jesus, to affect a zeal for the supremacy of a foreign prince" [WEBSTER and WILKINSON]. (See
Joh 19:15).
When Pilate . . . heard that, . . . he brought Jesus forth, and sat down in--"upon"
the judgment seat--that he might pronounce sentence against the Prisoner, on this charge, the more solemnly.
in a place called the Pavement--a tesselated pavement, much used by the Romans.
in the Hebrew, Gabbatha--from its being raised.
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14. 那日是预备日——即，犹太安息日的前一日。
约在午正——这里的真实读法很可能是「第三时」——即上午九时——这与整个事件序列以及其他福音书作者最为吻合。
他对犹太人说，看哪，你们的王——既已下定决心向他们让步，他借着这个他知道会刺痛他们的讽刺，对他们进行一种安静的报复。这不过重新唤起他们要求处死他的呼声。
英文原文
14. It was the preparation--that is, the day before the Jewish sabbath.
and about the sixth hour--The true reading here is probably, "the third hour"--or nine A.M.--which agrees best with the whole series of events, as well as with the other Evangelists.
he saith to the Jews, Behold your King!--Having now made up his mind to yield to them, he takes a sort of quiet revenge on them by this irony, which he knew would sting them. This only reawakens their cry to despatch Him.
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15. 把你们王钉十字架吗？……除了该撒，我们没有王——「那些如此喊叫的人中，有些在四十年后悲惨地死于反叛该撒的叛乱中。但这符合他们当时的目的」[阿尔福德]。
英文原文
15. crucify your King? . . . We have no king but Cæsar--"Some of those who thus cried died miserably in rebellion against Cæsar forty years afterwards. But it suited their present purpose" [ALFORD].
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16. 于是彼拉多将耶稣交给他们去钉十字架等等——（见
Mr 15:15）。
英文原文
16. Then delivered he him therefore unto them to be crucified, &c.--(See
Mr 15:15).
17
Joh 19:17-30.
简体中文
Joh 19:17-30.
主耶稣的钉十字架与死。
17. 他们就把耶稣带了去——（见
Lu 23:26）。
出去——比较
Heb 13:11-13，
「在营外」，「在城门外」。到达那地点后，「他们给他喝用苦胆调和的醋[用没药调和的酒，
Mr 15:23]，
他尝了，却不肯喝」
(Mt 27:34)。
这是一种麻醉性的饮料，在行刑前给犯人喝，以麻木痛觉。
满斟那杯，加上香料，倒下忘忧的露水：因为十字架是尖锐的——
十字架是尖锐的，而他比羊羔更柔嫩。
——凯布尔。
但我们主要用一切清晰的官能，并对他一切的苦难有完全的感知而死。
你要感受一切，好叫你能怜悯一切；你宁愿与剧痛摔角，也不愿使你的灵蒙上阴影——
那在痛苦中如此清晰的灵，或在时候之前失去对天堂的一瞥，
哦最完全最完整的祭物，在每一脉搏中更新。
——凯布尔。
英文原文
Joh 19:17-30.
CRUCIFIXION AND DEATH OF THE LORD JESUS.
17. And he bearing his cross--(See on
Lu 23:26).
went forth--Compare
Heb 13:11-13,
"without the camp"; "without the gate." On arriving at the place, "they gave Him vinegar to drink mingled with gall [wine mingled with myrrh,
Mr 15:23],
and when He had tasted thereof, He would not drink"
(Mt 27:34).
This potion was stupefying, and given to criminals just before execution, to deaden the sense of pain.
Fill high the bowl, and spice it well, and pour
The dews oblivious: for the Cross is sharp,
The Cross is sharp, and He
Is tenderer than a lamb.
KEBLE.
But our Lord would die with every faculty clear, and in full sensibility to all His sufferings.
Thou wilt feel all, that Thou may'st pity all;
And rather would'st Thou wrestle with strong pain
Than overcloud Thy soul,
So clear in agony,
Or lose one glimpse of Heaven before the time,
O most entire and perfect Sacrifice,
Renewed in every pulse.
KEBLE.
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18. 他们就在那里钉他十字架，还有两个人和他一同钉着——是「犯人」
(Lu 23:33)，
「强盗」（不如说「盗贼」，
Mt 27:38; Mr 15:27）。
一边一个，耶稣在中间——一个地狱般的诡计，要把他当作三人中最坏的。但正如他们许多其他行事一样，「这就应了经上的话，说
(Isa 53:12)，
他被列在罪犯之中」——
(Mr 15:28)
——虽然这预言的含义更深。「耶稣说」——[「大概是在被钉十字架的时候，」]
[奥尔肖森]，
「父啊，赦免他们，因为他们所作的，他们不晓得」
(Lu 23:34)
——这样又一次应了经上所说的，「他却担当多人的罪，又为罪犯代求」
(Isa 53:12)，
虽然这话的含义也更深。（见
Ac 3:17; 13:27；
并比较
1Ti 1:13）。
我们常常有机会看见，我们的主如何是头一个去实行他自己的教训——因而为这些教训提供了正确的诠释和完美的榜样。（见
Mt 5:44）。
在他的「殉道者司提反」身上，我们何等迅速地看见，虽然他亲自离开了地上，他的灵却仍留在其中，并且他能在某些最光明的特征上，在他的门徒身上重现！
(Ac 7:60)。
而在每个时代中，世界从这寥寥数语——在它被说出之处、并按它被说出的方式——得了何等的恩惠！
英文原文
18. they crucified him, and two others with him--"malefactors"
(Lu 23:33),
"thieves" (rather "robbers,"
Mt 27:38; Mr 15:27).
on either side one and Jesus in the midst--a hellish expedient, to hold Him up as the worst of the three. But in this, as in many other of their doings, "the scripture was fulfilled, which saith
(Isa 53:12),
And he was numbered with the transgressors"--
(Mr 15:28)
--though the prediction reaches deeper. "Then said Jesus"--["probably while being nailed to the CROSS,"] [OLSHAUSEN], "FATHER, FORGIVE THEM, FOR THEY KNOW NOT WHAT THEY DO"
(Lu 23:34)
--and again the Scripture was fulfilled which said, "And He made intercession for the transgressors"
(Isa 53:12),
though this also reaches deeper. (See
Ac 3:17; 13:27;
and compare
1Ti 1:13).
Often have we occasion to observe how our Lord is the first to fulfil His own precepts--thus furnishing the right interpretation and the perfect Model of them. (See on
Mt 5:44).
How quickly was it seen in "His martyr Stephen," that though He had left the earth in Person, His Spirit remained behind, and Himself could, in some of His brightest lineaments, be reproduced in His disciples!
(Ac 7:60).
And what does the world in every age owe to these few words, spoken where and as they were spoken!
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19-22. 彼拉多又用牌子写了一个名号，安在十字架上……耶稣……犹太人的王……并且是用希伯来文——即叙利亚-迦勒底文，那地方通用的语言。
希腊文——当时通行的语言。
拉丁文——官方语言。这些是世上主要的语言，如此一来便保证了一切观看的人都能读懂。犹太的教士们因此被刺痛，求他把这名号改一改，好让它不是表达他真实的尊荣，而是表达他虚假的声称。但彼拉多认为他向他们让步已经够多了；他当初是特意要借这名号来嘲弄、羞辱他们，因为他们迫使他违背自己公义的良知而行事，于是断然拒绝了他们。如此，在众人彼此冲突的情感中，从十字架本身、并在给它投下一道可怖却宏伟的光线的境况里，那当日吸引东方博士到他的马槽、将来仍要为全世界所承认的真理，就在人类主要的语言中被宣告出来！
英文原文
19-22. Pilate wrote a title, and put it on the cross . . . Jesus of Nazareth, the King of the Jews . . . and it was written in Hebrew--or Syro-Chaldaic, the language of the country.
and Greek--the current language.
and Latin--the official language. These were the chief languages of the earth, and this secured that all spectators should be able to read it. Stung by this, the Jewish ecclesiastics entreat that it may be so altered as to express, not His real dignity, but His false claim to it. But Pilate thought he had yielded quite enough to them; and having intended expressly to spite and insult them by this title, for having got him to act against his own sense of justice, he peremptorily refused them. And thus, amidst the conflicting passions of men, was proclaimed, in the chief tongues of mankind, from the Cross itself and in circumstances which threw upon it a lurid yet grand light, the truth which drew the Magi to His manger, and will yet be owned by all the world!
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23, 24. 兵丁既然将耶稣钉在十字架上，就拿他的衣服分为四份，每个兵丁——就是钉他在十字架上的那四个，这些衣服是他们的额外所得。
一份，又拿他的里衣——罗马式的短袖内衣，或贴身的里衣。
上下一片织成，没有缝儿——「也许表明制作这样一件衣服需要相当的技术和劳力，大概是那些在这些事上服事他的妇女中一人或多人所作的，
Lu 8:3」
[韦伯斯特和威尔金森]。
英文原文
23, 24. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts; to every soldier--the four who nailed Him to the cross, and whose perquisite they were.
a part, and also his coat--the Roman tunic, or close-fitting vest.
without seam, woven from the top throughout--"perhaps denoting considerable skill and labor as necessary to produce such a garment, the work probably of one or more of the women who ministered in such things unto Him,
Lu 8:3"
[WEBSTER and WILKINSON].
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24. 我们不要撕开，只要拈阄……看是谁的，为要应验经上的话说：他们分了我的外衣，为我的里衣拈阄——
(Ps 22:18)。
这样具体的预言——把一件衣服与其他衣服区分开来，并预告那些要分给多人，而这一件要拈阄归给一人——不仅分毫不差地应验，而且是由一班外邦军人所行的，其间没有受钉十字架者的朋友或仇敌的任何干预，这实在配得列在这全然奇妙场景的奇事之中。如今嘲弄来了，而且来自四个不同的方面：——（1）「从那里经过的人辱骂他，摇着头」讥笑他
(Ps 22:7; 109:25；
比较
Jer 18:16; La 2:15)。
「啊！」——或作「哈」，此处是讥笑的感叹。「你这拆毁圣殿，三日又建起来的，可以救自己，从十字架上下来吧」
(Mt 27:39, 40; Mr 15:29, 30)。
「显然，我们主的话——或更确切地说，这曲解（因为他并非声称要拆毁，而是要重建被他们拆毁的圣殿）大大激化了祭司和法利赛人所煽动起来的反对他的情绪。这话在审讯时被引用为对他主要的指控（比较
Ac 6:13, 14），作为他当受苦的罪状。值得注意的是，如今就在这话正得着它真正的应验之时，它却被他仇敌侮辱性的宣扬所广传、所加深。因此复活之后这话被高度重视，
Joh 2:22」
[韦伯斯特和威尔金森]。（2）「祭司长和文士并长老也是这样戏弄他，说：他救了别人，不能救自己」
(Mt 27:41, 42)。
这话与其他的讥笑一样，含有深刻的真理；因为两者他不能兼得，因为他来「要舍自己的命作多人的赎价」
(Mt 20:28; Mr 10:45)。
无疑，这给那辱骂加上了一道人所不知的刺。「他若是犹太人的王，可以从十字架上下来，我们就信他」
(Mt 27:42)。
不，他们不会信；因为那些抵挡拉撒路复活之证据、并抵挡他自己复活之证据的人，已经超越了一切仅仅是外在证据所能触及的范围。「他倚靠神，神若喜悦他，现在可以救他」——或作「爱慕他」（比较
Ps 18:19; De 21:14）——「因为他曾说：我是神的儿子」
(Mt 27:41-43)。
我们感谢你们，祭司长、文士和长老们，为你们这无意识中所作的、对我们基督的三重见证：首先是关于他素常倚靠神，作为他性情中如此明显、如此可触摸的特征，以至于连你们也把它作为你们无能讥笑的根据；其次，是关于他与第二十二篇诗篇中受苦者的同一性，那篇的话
(Ps 22:8)
你们在不自觉中据为己用，如此便使自己成为那弥赛亚仇敌之黑暗职分和无能恶毒的继承人；再次，是关于他所自称那威严称号的真实含义——「神的儿子」——他在一开始时就正确地把它解释为
(Joh 5:18)
那与神本性的合一、以及对神的亲爱的声称，正如儿子与父亲之间所具有的。（3）「兵丁也戏弄他，上前拿醋给他喝，说：你若是犹太人的王，可以救自己吧」
(Lu 23:36, 37)。
他们侮辱性地要与他自己分享他们的醋，或酸酒——罗马兵丁日常的饮料，因为那时大约是他们正午进餐的时候。在兵丁的讥笑中，我们看见其中之一不经意的一致，如此引人注目地证实了这些历史记载。当教士们因他自称「基督、以色列的王、那蒙拣选的、神的儿子」而嘲弄他时，兵丁——在他们听来这一切不过是犹太人的胡言乱语——却把他作为一个王位的觊觎者（「犹太人的王」）来取笑，而这样的职分与尊荣正是他们所能理解的。「和他同钉的强盗也是这样讥诮他」
(Mt 27:44; Mr 15:32)。
然而并非两人都如此，正如一些解经家不自然地认为我们必须这样理解这话；仿佛那悔改的一个突然发生了某种转变，把他从冷酷的辱骂者变成颤抖的恳求者。「强盗」的复数未必表示多于一个来源或类别——即「不仅有路人、教士、兵丁的讥笑，甚至还有他同受苦难者的讥笑」，这样的说法方式没有人会认为必然指两人都是如此。比较
Mt 2:20，
「那寻索小孩子性命的已经死了」，意思指希律；以及
Mr 9:1，
「在这里的有人」，其中几乎可以肯定指的只是使徒中最年轻、最后存活者约翰一人。难道可以设想这悔改的强盗先是自己辱骂了救主，然后在他对基督的看法突然改变后，又转过来斥责他那同受苦难、同作辱骂的同伴，不仅言辞庄严尖锐，还惊讶他竟能作出这样的行为吗？况且，他所说的一切都极为深沉平静，极不像是那在如此突然而彻底的心理大翻转中之人所能有的。关于这一幕本身，见
Lu 23:29-43。
英文原文
24. Let us not rend it, but cast lots . . . whose it shall be, that the scripture might be fulfilled which saith, They parted my raiment among them; and for my vesture they did cast lots--
(Ps 22:18).
That a prediction so exceedingly specific--distinguishing one piece of dress from others, and announcing that while those should be parted amongst several, that should be given by lot to one person--that such a prediction should not only be fulfilled to the letter, but by a party of heathen military, without interference from either the friends of the enemies of the Crucified One, is surely worthy to be ranked among the wonders of this all-wonderful scene. Now come the mockeries, and from four different quarters:--(1) "And they that passed by reviled Him, wagging their heads" in ridicule
(Ps 22:7; 109:25;
compare
Jer 18:16; La 2:15).
"Ah!"--"Ha," an exclamation here of derision. "Thou that destroyest the temple, and buildest it in three days, save Thyself and come down from the cross"
(Mt 27:39, 40; Mr 15:29, 30).
"It is evident that our Lord's saying, or rather this perversion of it (for He claimed not to destroy, but to rebuild the temple destroyed by them) had greatly exasperated the feeling which the priests and Pharisees had contrived to excite against Him. It is referred to as the principal fact brought out in evidence against Him on the trial (compare
Ac 6:13, 14),
as an offense for which He deserved to suffer. And it is very remarkable that now while it was receiving its real fulfilment, it should be made more public and more impressive by the insulting proclamation of His enemies. Hence the importance attached to it after the resurrection,
Joh 2:22"
[WEBSTER and WILKINSON]. (2) "Likewise also the chief priests, mocking Him, with the scribes and elders, said, He saved others, Himself He cannot save"
(Mt 27:41, 42).
There was a deep truth in this, as in other taunts; for both He could not do, having "come to give His life a ransom for many"
(Mt 20:28; Mr 10:45).
No doubt this added an unknown sting to the reproach. "If He be the king of Israel, let Him now come down from the cross, and we will believe Him"
(Mt 27:42).
No, they would not; for those who resisted the evidence from the resurrection of Lazarus, and from His own resurrection, were beyond the reach of any amount of merely external evidence. "He trusted in God that He would deliver him; let Him deliver Him now if He will have Him [or 'delight in Him,' compare
Ps 18:19; De 21:14];
for He said, I am the Son of God"
(Mt 27:41-43).
We thank you, O ye chief priests, scribes, and elders, for this triple testimony, unconsciously borne by you, to our Christ: first to His habitual trust in God, as a feature in His character so marked and palpable that even ye found upon it your impotent taunt; next, to His identity with the Sufferer of the twenty-second Psalm, whose very words
(Ps 22:8)
ye unwittingly appropriate, thus serving yourselves heirs to the dark office and impotent malignity of Messiah's enemies; and again, to the true sense of that august title which He took to Himself, "THE SON OF GOD," which He rightly interpreted at the very first (see
Joh 5:18)
as a claim to that oneness of nature with Him, and dearness to Him, which a son has to his father. (3) "And the soldiers also mocked Him, coming to Him and offering Him vinegar, and saying, If thou be the king of the Jews, save Thyself"
(Lu 23:36, 37).
They insultingly offer to share with Him their own vinegar, or sour wine, the usual drink of Roman soldiers, it being about the time of their midday meal. In the taunt of the soldiers we have one of those undesigned coincidences which so strikingly verify these historical records. While the ecclesiastics deride Him for calling Himself, "the Christ, the King of Israel, the Chosen, the Son of God," the soldiers, to whom all such phraseology was mere Jewish jargon, make sport of Him as a pretender to royalty ("KING of the Jews"), an office and dignity which it belonged to them to comprehend. "The thieves also, which were crucified with Him, cast the same in His teeth"
(Mt 27:44; Mr 15:32).
Not both of them, however, as some commentators unnaturally think we must understand these words; as if some sudden change came over the penitent one, which turned him from an unfeeling railer into a trembling petitioner. The plural "thieves" need not denote more than the quarter or class whence came this last and cruelest taunt--that is, "Not only did scoffs proceed from the passers-by, the ecclesiastics, the soldiery, but even from His fellow-sufferers," a mode of speaking which no one would think necessarily meant both of them. Compare
Mt 2:20,
"They are dead which sought the child's life," meaning Herod; and
Mr 9:1,
"There be some standing here," where it is next to certain that only John, the youngest and last survivor of the apostles, is meant. And is it conceivable that this penitent thief should have first himself reviled the Saviour, and then, on his views of Christ suddenly changing, he should have turned upon his fellow sufferer and fellow reviler, and rebuked him not only with dignified sharpness, but in the language of astonishment that he should be capable of such conduct? Besides, there is a deep calmness in all that he utters, extremely unlike what we should expect from one who was the subject of a mental revolution so sudden and total. On the scene itself, see on
Lu 23:29-43.
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25-27. 站在耶稣十字架旁边的，有他母亲，与他母亲的姐妹，并革罗罢的妻子马利亚——这里应当像旁注那样读作「克罗帕」，即与「亚勒腓」
(Mt 10:3)
相同。
Lu 24:18
中的「革流巴」是另一个人。
英文原文
25-27. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary, wife of Cleophas--This should be read, as in the Margin, "Clopas," the same as "Alpheus"
(Mt 10:3).
The "Cleopas" of
Lu 24:18
was a different person.
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*26, 27. 耶稣……看见他母亲和他所爱的那门徒站在旁边，就对他母亲说：*母亲，看，你的儿子！*又对那门徒说：看，你的母亲！——何等的忘我，何等的孝爱，而对「母亲」与「儿子」而言，这是何等的诀别之言！
从那时起……就接她到自己家里去了——或作「与她同回家」；因为他的父亲西庇太和他的母亲撒罗米都还健在，而撒罗米此刻也在场
(Mr 15:40)。
见
Mt 13:55。
此时发生了其他福音使者都记载、惟独此处没有记载的超自然黑暗。「从午正（中午十二点）到申初，遍地都黑暗了」
(Mt 27:45)。
此刻不可能发生普通的日蚀，因为那时是满月，而且这遮蔽持续的时间约为任何普通日蚀的十二倍。（比较
Ex 10:21, 23）。
无疑，这奇事的属神用意，是要用一种表达其真实性质的幽暗来笼罩这最黑暗的悲剧。「约在申初，耶稣大声喊着说：以利，以利，拉马撒巴各大尼……我的神，我的神，为什么离弃我？」
(Mt 27:46)。
黑暗既从午正——犹太人祷告的第二时辰——开始，就持续到申初——那献晚祭之时——其深度大概不断增加，并在这奥秘呼喊的那一刻达到最深的幽暗，那时那一个伟大的「晚祭」之火焰正燃烧得最为炽烈。这些话是为他预备的。它们是一篇充满了基督「最后受苦与随后的荣耀」
(1Pe 1:11)
之诗篇
(Ps 22:1)
的开头。「父啊」是他在十字架上所献的第一个祷告中的呼喊，因为那时事情还没有到最坏的地步。「父啊」也是他最后一个祷告中的呼喊，因为那时事情已经过了最坏的地步。但在他受苦的这个关键时刻，「父啊」却没有从他口中发出，因为父的面光那时奥秘地被遮蔽了。然而，他退回到一个表达他职分性关系的称呼上——这称呼本身虽较低、较远，但在纯净而赤裸的信仰中被把握时，却有极大的能力，又有丰富的诗篇联想。而这称呼的重复又传达了何等深的恳切！至于那呼喊本身，它将永远不会被完全明白。绝对的离弃固然不可设想；但那对神同在之感受意识的完全遮蔽，它确实表达了。它表达了惊讶，仿佛经历了一种不但从未体会过、而且在那时之前他与神之间所维持的关系基础上无可解释的事。这是一个灭亡之人所不能发出的发问。他们被离弃，但他们知道为什么。耶稣被离弃，却不知道为什么，并要求知道为什么。因此这呼喊是无辜良心的呼喊，但这无辜在这一刻不能从那看不见的审判者那里换得最微小的赞许记号——这无辜惟一的承认，就在那笼罩四围的浓密幽暗之中，那幽暗不过反照出覆盖他自己的灵的那可畏的大黑暗。*这确实是有原因的，*他也知道——这「为什么」不可被推得太远，以至于排除这一点。他必须尝这罪最苦的工价，「那没有犯罪的」
(1Pe 2:22)。
但那不是此刻的要点。在他里面毫无原因
(Joh 14:30)，
而他以这荣耀的事实为避难所。当上面没有一线光照入他心中时，他从自己的胸中打出光来。神若不承认他，他要承认自己。在他对天那毫无玷污的忠诚这磐石上，他要站立，直到天上的光再归回他的灵。而那光近了。他正说话之间，那火焰的猛烈开始减退。再有一个意外和一个侮辱，再经历一项所预言的受苦要素，那胜利就是他的了。这意外以及由此生出的侮辱，就是对那呼喊的误解——因为我们几乎只能这样设想。「站在那里的人，听见就说：这个人呼叫以利亚呢」
(Mt 27:47)。
英文原文
26, 27. When Jesus . . . saw his mother, and the disciple whom he loved, standing by, he saith to his mother, WOMAN, BEHOLD THY SON! Then saith he to the disciple, BEHOLD THY MOTHER!--What forgetfulness of self, what filial love, and to the "mother" and "son" what parting words!
from that hour . . . took her to his own home--or, home with him; for his father Zebedee and his mother Salome were both alive, and the latter here present
(Mr 15:40).
See on
Mt 13:55.
Now occurred the supernatural darkness, recorded by all the other Evangelists, but not here. "Now from the sixth hour (twelve o'clock, noon) there was darkness over all the land unto the ninth hour"
(Mt 27:45).
No ordinary eclipse of the sun could have occurred at this time, it being then full moon, and this obscuration lasted about twelve times the length of any ordinary eclipse. (Compare
Ex 10:21, 23).
Beyond doubt, the divine intention of the portent was to invest this darkest of all tragedies with a gloom expressive of its real character. "And about the ninth hour Jesus cried, ELI, ELI, LAMA SABACHTHANI . . . My God, My God, why hast Thou forsaken Me?"
(Mt 27:46).
As the darkness commenced at the sixth hour, the second of the Jewish hours of prayer, so it continued till the ninth hour, the hour of the evening sacrifice, increasing probably in depth, and reaching its deepest gloom at the moment of this mysterious cry, when the flame of the one great "Evening Sacrifice" was burning fiercest. The words were made to His hand. They are the opening words of a Psalm
(Ps 22:1)
full of the last "sufferings of Christ and the following glories"
(1Pe 1:11).
"FATHER," was the cry in the first prayer which He uttered on the cross, for matters had not then come to the worst. "Father" was the cry of His last prayer, for matters had then passed their worst. But at this crisis of His sufferings, "Father" does not issue from His lips, for the light of a Father's countenance was then mysteriously eclipsed. He falls back, however, on a title expressive of His official relation, which, though lower and more distant in itself, yet when grasped in pure and naked faith was mighty in its claims, and rich in psalmodic associations. And what deep earnestness is conveyed by the redoubling of this title! But as for the cry itself, it will never be fully comprehended. An absolute desertion is not indeed to be thought of; but a total eclipse of the felt sense of God's presence it certainly expresses. It expre'sses surprise, as under the experience of something not only never before known, but inexplicable on the footing which had till then subsisted between Him and God. It is a question which the lost cannot utter. They are forsaken, but they know why. Jesus is forsaken, but does not know and demands to know why. It is thus the cry of conscious innocence, but of innocence unavailing to draw down, at that moment, the least token of approval from the unseen Judge--innocence whose only recognition at that moment lay in the thick surrounding gloom which but reflected the horror of great darkness that invested His own spirit. There was indeed a cause for it, and He knew it too--the "why" must not be pressed so far as to exclude this. He must taste this bitterest of the wages of sin "who did no sin"
(1Pe 2:22).
But that is not the point now. In Him there was no cause at all
(Joh 14:30)
and He takes refuge in the glorious fact. When no ray from above shines in upon Him, He strikes a light out of His own breast. If God will not own Him, He shall own Himself. On the rock of His unsullied allegiance to Heaven He will stand, till the light of Heaven returns to His spirit. And it is near to come. While He is yet speaking, the fierceness of the flame is beginning to abate. One incident and insult more, and the experience of one other predicted element of suffering, and the victory is His. The incident, and the insult springing out of it, is the misunderstanding of the cry, for we can hardly suppose that it was anything else. "Some of them that stood there, when they heard that, said, This man calleth for Elias"
(Mt 27:47).
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28-30. 这事以后，耶稣知道各样的事已经成了——即那最后一件的成就之时到了；因为还有一个小细节，其时候也到了——因他发烧般的身体状态所引起的灼烧干渴
(Ps 22:15)。
为要使经上的话——
(Ps 69:21)
——应验，就说：我渴了。有一个器皿盛满了醋——关于兵丁的醋，见
Joh 19:24。
他们——「他们中间有一个人」
(Mt 27:48)。
英文原文
28-30. After this, Jesus knowing that all things were now accomplished--that is, the moment for the fulfilment of the last of them; for there was one other small particular, and the time was come for that too, in consequence of the burning thirst which the fevered state of His frame occasioned
(Ps 22:15).
that the scripture--
(Ps 69:21).
might be fulfilled saith, I thirst. Now there was set a vessel full of vinegar--on the offer of the soldiers' vinegar, see on
Joh 19:24.
and they--"one of them,"
(Mt 27:48).
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29. 拿海绒蘸满了醋，绑在——一根
牛膝草上，送到他口边——虽然这植物的茎不超过十八英寸长，但这就够了，因为被钉十字架之人的脚并不举得很高。「其余的人说：等吧」——[即，似乎是『停止那多事的服务』]「且看以利亚来救他不来」
(Mt 27:49)。
这是他要受的最后一个残酷，但也是最无情的一个。「耶稣大声喊着说」
(Lu 23:46)。
这三位福音使者都注意到的「大声」，并不意味着——如一些有能力的解经家所主张的——我们的主的力量还远未枯竭，他那时根本不必死，只是因为那是定规的时候才提前交付了自己的生命。那确实是定规的时候，但也是他要「因软弱被钉十字架」
(1Co 13:4)
的时候，而如今身体已达到极度的衰竭。然而正如他自己临终的圣徒——尤其是耶稣的殉道者——有时在断气之前曾有那么一闪将临的荣耀，赋予他们力量说出自己的感受，使旁观者惊奇；所以这位气断之际的救赎主这洪亮的声音，不外乎是那垂死的得胜者欢腾的灵，方才要拥抱他劳苦的功效，便振奋了发声的器官，使其得着那崇高感情的狂喜表达（与其说是在路加所记紧接着的平静交付的话中，不如说是在惟有约翰所记那末了的呼喊中）：「父啊，我将我的灵魂交在你手里！」
(Lu 23:46)。
是的，黑暗已过，真光如今照耀。他的灵魂已从其奥秘的恐怖中浮现；「我的神」不再听见，他如今在无云的光中，将自己的灵魂崇高交付在他父的手里——那是无限宝贵的灵魂——此处也用了那些他常挂在口上、无与伦比的诗篇
(Ps 31:5)
的话。「正如父接收耶稣的灵，耶稣也接收信实之人的灵」
(Ac 7:59)
[本格尔]。如今气断之际那洪亮的呼喊来了。
英文原文
29. filled a sponge with vinegar, and put it upon--a stalk of
hyssop, and put it to his mouth--Though a stalk of this plant does not exceed eighteen inches in length, it would suffice, as the feet of crucified persons were not raised high. "The rest said, Let be"--[that is, as would seem, 'Stop that officious service'] "let us see whether Elias will come to save Him"
(Mt 27:49).
This was the last cruelty He was to suffer, but it was one of the most unfeeling. "And when Jesus had cried with a loud voice"
(Lu 23:46).
This "loud voice," noticed by three of the Evangelists, does not imply, as some able interpreters contend, that our Lord's strength was so far from being exhausted that He needed not to die then, and surrendered up His life sooner than Nature required, merely because it was the appointed time. It was indeed the appointed time, but time that He should be "crucified through weakness"
(1Co 13:4),
and Nature was now reaching its utmost exhaustion. But just as even His own dying saints, particularly the martyrs of Jesus, have sometimes had such gleams of coming glory immediately before breathing their last, as to impart to them a strength to utter their feelings which has amazed the by-standers, so this mighty voice of the expiring Redeemer was nothing else but the exultant spirit of the Dying Victor, receiving the fruit of His travail just about to be embraced, and nerving the organs of utterance to an ecstatic expression of its sublime feelings (not so much in the immediately following words of tranquil surrender, in Luke, as in the final shout, recorded only by John): "FATHER, INTO THY HANDS I COMMEND MY SPIRIT!"
(Lu 23:46).
Yes, the darkness is past, and the true light now shineth. His soul has emerged from its mysterious horrors; "My God" is heard no more, but in unclouded light He yields sublime into His Father's hands the infinitely precious spirit--using here also the words of those matchless Psalms
(Ps 31:5)
which were ever on His lips. "As the Father receives the spirit of Jesus, so Jesus receives those of the faithful"
(Ac 7:59)
[BENGEL]. And now comes the expiring mighty shout.
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30. 成了！于是他低下头，将灵魂交付了——什么成了？律法在他「顺服以至于死，且死在十字架上」中得到了前所未有的、也是此后再不会有的成全；弥赛亚预言得应验；救赎完成了；「他止住罪过，除净罪恶，赎尽罪孽，引进永义，封住异象与预言，并膏至圣所」；他开创了神的国度，并使一个新世界诞生。
英文原文
30. It is finished! and he bowed his head and gave up the ghost--What is finished? The Law is fulfilled as never before, nor since, in His "obedience unto death, even the death of the cross"; Messianic prophecy is accomplished; Redemption is completed; "He hath finished the transgression, and made reconciliation for iniquity, and brought in everlasting righteousness, and sealed up the vision and prophecy, and anointed a holy of holies"; He has inaugurated the kingdom of God and given birth to a new world.
31
Joh 19:31-42.
简体中文
Joh 19:31-42.
基督的安葬。
31-37. 预备日——安息日前夕。
免得尸首……留在——过夜，违反摩西律法
(De 21:22, 23)。
安息日，因那日是大日——或作「大」日——除酵节的第一日，又与普通的安息日重合，是教会年中最庄严的节期。所以他们格外小心，免得律法被违背。
求彼拉多叫人打断他们的腿——为要加速他们的死，这种情形下是用棍棒来作的。
英文原文
Joh 19:31-42.
BURIAL OF CHRIST.
31-37. the preparation--sabbath eve.
that the bodies should not remain--over night, against the Mosaic law
(De 21:22, 23).
on the sabbath day, for that sabbath day was an high day--or "great" day--the first day of unleavened bread, and, as concurring with an ordinary sabbath, the most solemn season of the ecclesiastical year. Hence their peculiar jealousy lest the law should be infringed.
besought Pilate that their legs might be broken--to hasten their death, which was done in such cases with clubs.
33
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33. 只是他们来到耶稣那里，看见他已经死了——他的情形中有那两个犯人所没有的受苦成分，可能自然地加速他的死——虽然在这种情形下死总是缓慢的——更遑论他先前的受苦。
就不打断他的腿——这是一个极为重要的事实，表明他的死的实在性对那些有职责监管的人是可见的。这事的另一个属神目的，下文便要显明。
英文原文
33. But when they came to Jesus, and saw that he was dead already--there being in His case elements of suffering, unknown to the malefactors, which might naturally hasten His death, lingering though it always was in such cases, not to speak of His previous sufferings.
they brake not his legs--a fact of vast importance, as showing that the reality of His death was visible to those whose business it was to see to it. The other divine purpose served by it will appear presently.
34
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34. 惟有一个兵——为要使对这事实的把握双倍地稳妥。
拿枪扎他的肋旁——造成一个又深又宽的伤口，正如从
Joh 20:27, 29
所显然可见的。
倘若还有生命，此刻也必然要离去了。
随即有血和水流出来——「如今众所周知，长期持续的剧烈痛苦，常常在心包（包住心脏的膜）内产生一种无色淋巴液的分泌，在许多情况下份量相当可观」[韦伯斯特和威尔金森]。
英文原文
34. But one of the soldiers--to make assurance of the fact doubly sure.
with a spear pierced his side--making a wound deep and wide, as indeed is plain from
Joh 20:27, 29.
Had life still remained, it must have fled now.
and forthwith came thereout blood and water--"It is now well known that the effect of long-continued and intense agony is frequently to produce a secretion of a colorless lymph within the pericardium (the membrane enveloping the heart), amounting in many cases to a very considerable quantity" [WEBSTER and WILKINSON].
35
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35. 看见这事的那人就作见证——已经作了见证。
他的见证也是真的，并且他知道自己所说的是真的，叫你们也可以信——他如此郑重地提到自己在这事上的见证，并非指他在书信中所说关于基督「借着水与血而来」的话（见
1Jo 5:6），
而是为要引人注意两方面：圣经在这些细节上的应验，以及他因此所提供的、关于基督之死的实在性——并因此关于他复活的不可辩驳的证据；也许也是为要对付亚细亚众教会中日渐增长的一种趋势，即否认我们主身体的实在性，或否认「耶稣基督是成了肉身来的」
(1Jo 4:1-3)。
英文原文
35. And he that saw it bare record--hath borne witness.
and his witness is true, and he knoweth that he saith true, that ye might believe--This solemn way of referring to his own testimony in this matter has no reference to what he says in his Epistle about Christ's "coming by water and blood" (see on
1Jo 5:6),
but is intended to call attention both to the fulfilment of Scripture in these particulars, and to the undeniable evidence he was thus furnishing of the reality of Christ's death, and consequently of His resurrection; perhaps also to meet the growing tendency, in the Asiatic churches, to deny the reality of our Lord's body, or that "Jesus Christ is come in the flesh"
(1Jo 4:1-3).
36
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简体中文
36. 经上的话应验：他的骨头一根也不折断——此处的参照是逾越节的羔羊，对此有严格的条例
(Ex 12:46; Nu 9:12。
比较
1Co 5:7)。
虽然我们当在此看见一个很明确之预表条例的应验，但若更深查考，就要在其中看见一个值得注意的神圣干预，为要保护基督的圣身体，免得他在完成所交托他的工之后，再受最后的侮辱。在他死之前，一切所能想象的侮辱都已被允许。但那事一结束，便发现一只看不见的手已经有所预备，免得粗鲁兵丁的棍棒与那神格之殿接触。那枪刺与这种暴力截然不同，对此不仅多马会感谢那兵丁，且历代有辨识力的信徒也会感谢——对他们而言，他们主之死与复活的确定性，是他们整个基督徒信仰的生命。
英文原文
36. that the scripture should be fulfilled, A bone of him shall not be broken--The reference is to the paschal lamb, as to which this ordinance was stringent
(Ex 12:46; Nu 9:12.
Compare
1Co 5:7).
But though we are to see here the fulfilment of a very definite typical ordinance, we shall, on searching deeper, see in it a remarkable divine interposition to protect the sacred body of Christ from the last indignity after He had finished the work given Him to do. Every imaginable indignity had been permitted before that, up to the moment of His death. But no sooner is that over than an Unseen hand is found to have provided against the clubs of the rude soldiers coming in contact with that temple of the Godhead. Very different from such violence was that spear-thrust, for which not only doubting Thomas would thank the soldier, but intelligent believers in every age, to whom the certainty of their Lord's death and resurrection is the life of their whole Christianity.
37
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37. 经上又有一句话说：他们要仰望自己所扎的人——这引用出自
Zec 12:10；
并非如寻常那样取自七十士译本（当时通行的希腊文译本）——那里全错了——而是直接从希伯来文译出。先知与福音使者对「扎」一字所作的选择，都极为精确。撒迦利亚所用的字意为用枪、标枪、刀剑或类似武器刺透。除此之外，该字在其所出现的其余十处中都是这个意义。这用来表达那罗马兵丁的作为何等贴切，可见；而我们的福音使者所用的是与之精确对应的字，是七十士译本所肯定没有用的。Ps 22:16
中用于「扎」的另一个字「他们扎了我的手、我的脚」则颇为不同。那里所用的字意为如用锥子或锤子钻孔。这些细微的精确何等令人惊叹！
英文原文
37. And again another scripture saith, They shall look on him whom they pierced--The quotation is from
Zec 12:10;
not taken as usual from the Septuagint (the current Greek version), which here is all wrong, but direct from the Hebrew. And there is a remarkable nicety in the choice of the words employed both by the prophet and the Evangelist for "piercing." The word in Zechariah means to thrust through with spear, javelin, sword, or any such weapon. In that sense it is used in all the ten places, besides this, where it is found. How suitable this was to express the action of the Roman soldier, is manifest; and our Evangelist uses the exactly corresponding word, which the Septuagint certainly does not. Very different is the other word for "pierce" in
Ps 22:16,
"They pierced my hands and my feet." The word there used is one signifying to bore as with an awl or hammer. How striking are these small niceties!
38
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38-40. 亚利马太的约瑟——「一个财主」
(Mt 27:57)，
如此应验了
Isa 53:9；
「一个尊贵的议士」，公会的成员，且「也是等候神国度的」
(Mr 15:43)，
一位虔诚等候弥赛亚国度的人；「这个人素常善良公义……众人所谋所为，他并没有附从」
(Lu 23:50, 51
——他也许曾在公开议会上异议、抗议我们主的定罪）；「他也是耶稣的门徒」
(Mt 27:57)。
是耶稣的门徒，只因怕犹太人，就暗暗的作门徒——「他放胆进去见彼拉多」
(Mr 15:43)
——按字面「壮起胆来进去」，或「有胆量进去」。惟有马可如他一贯作风，注意到此事所需的胆量。这作为无疑要使他首次被认同为基督的门徒。诚然令人惊奇：一个在耶稣还活着时仅仅避免定他罪的人——没有勇气以一个积极的作为来拥护他的事业——如今他既已死、他的事业似乎也随他同死，竟鼓起勇气亲自去见罗马总督，请求准许把身体取下并安葬。但如果这是头一例，却不是末一例——一个似乎死了的基督所唤醒的同情，是一个活着的基督所未能唤起的。信心的英雄气概通常由绝望的处境所点燃，并且常常由那些从前最为胆怯、几乎不为人知是门徒的人所显出。「彼拉多诧异耶稣已经死了」
(Mr 15:44)
——不如作「希奇他早已死了」。「就叫百夫长来，问他耶稣死了久不久」
(Mr 15:44)
——彼拉多几乎不能相信约瑟告诉他的话——已经死了「一些时候」——在把身体交给他的朋友之前，要从那有职责监督执行的百夫长那里了解事实如何。「既从百夫长得知」
(Mr 15:45)，
正如约瑟所说，「就把」——不如作「作为礼物赐给」——「身体交给约瑟」；他也许被请愿者的身份与请愿的尊严胆量所打动——这与另一方的灵并他所被引导相信的基督一切跟随者所属的低微阶层形成对比。他也许愿意表明他不愿把这件黑暗的事再追究下去。但无论彼拉多的动机如何，借此达成了两个最有福的目的：（1）我们主之死的实在性得到最有资格判定此事、且肯定毫无偏见的一方——值班军官——的证明；彼拉多正是完全信靠他的见证才交出身体：（2）如此从仇敌手中被救出的死去的救赎主，由最高政治权柄交托给他朋友照管，因而得以保护免受一切进一步的侮辱——这是如今工作既已完成便极为合宜的事，但若仇敌得以随意待他，就我们所能见是不可能的。这无与伦比之历史中即使最微小的特征，何等奇妙！
英文原文
38-40. Joseph of Arimathea--"a rich man"
(Mt 27:57),
thus fulfilling
Isa 53:9;
"an honorable counsellor," a member of the Sanhedrim, and of good condition, "which also waited for the kingdom of God"
(Mr 15:43),
a devout expectant of Messiah's kingdom; "a good man and a just, the same had not consented to the counsel and deed of them"
(Lu 23:50, 51
--he had gone the length, perhaps, of dissenting and protesting in open council against the condemnation of our Lord); "who also himself was Jesus' disciple,"
(Mt 27:57).
being a disciple of Jesus, but secretly, for fear of the Jews--"He went in boldly unto Pilate"
(Mr 15:43)
--literally, "having taken courage went in," or "had the boldness to go in." Mark alone, as his manner is, notices the boldness which this required. The act would without doubt identify him for the first time with the disciples of Christ. Marvellous it certainly is, that one who while Jesus was yet alive merely refrained from condemning Him, not having the courage to espouse His cause by one positive act, should, now that He was dead, and His cause apparently dead with Him, summon up courage to go in personally to the Roman governor and ask permission to take down and inter the body. But if this be the first instance, it is not the last, that a seemingly dead Christ has wakened a sympathy which a living one had failed to evoke. The heroism of faith is usually kindled by desperate circumstances, and is not seldom displayed by those who before were the most timid, and scarce known as disciples at all. "And Pilate marvelled if he were already dead"
(Mr 15:44)
--rather "wondered that he was already dead." "And calling the centurion, he asked him whether He had been any while dead"
(Mr 15:44)
--Pilate could hardly credit what Joseph had told him, that He had been dead "some time," and, before giving up the body to His friends, would learn how the fact stood from the centurion, whose business it was to oversee the execution. "And when he knew it of the centurion"
(Mr 15:45),
that it was as Joseph had said, "he gave"--rather "made a gift of"--"the body to Joseph"; struck, possibly, with the rank of the petitioner and the dignified boldness of the petition, in contrast with the spirit of the other party and the low rank to which he had been led to believe all the followers of Christ belonged. Nor would he be unwilling to Show that he was not going to carry this black affair any farther. But, whatever were Pilate's motives, two most blessed objects were thus secured: (1) The reality of our Lords death was attested by the party of all others most competent to decide on it, and certainly free from all bias--the officer in attendance--in full reliance on whose testimony Pilate surrendered the body: (2) The dead Redeemer, thus delivered out of the hands of His enemies, and committed by the supreme political authority to the care of His friends, was thereby protected from all further indignities; a thing most befitting indeed, now that His work was done, but impossible, so far as we can see, if His enemies had been at liberty to do with Him as they pleased. How wonderful are even the minutest features of this matchless History!
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39. 又有尼哥底母，就是先前夜里来见耶稣的——「这话与刚才提到的约瑟作门徒的隐密性相对应，并引人注意他们从前品格与行为的相似，以及如今所发生的可注意的改变」[韦伯斯特和威尔金森]。
带着……没药和沉香，约有一百斤前来——份量极大，表明他们爱的伟大，但其中一部分大概是作为身体所卧之处的铺垫。（见
2Ch 16:14）
[迈尔]。
英文原文
39. also Nicodemus, which at the first came to Jesus by night--"This remark corresponds to the secrecy of Joseph's discipleship, just noticed, and calls attention to the similarity of their previous character and conduct, and the remarkable change which had now taken place" [WEBSTER and WILKINSON].
brought . . . myrrh and aloes, about an hundred pounds weight--an immense quantity, betokening the greatness of their love, but part of it probably intended as a layer for the spot on which the body was to lie. (See
2Ch 16:14)
[MEYER].
40
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40. 他们就照犹太人殡葬的规矩，把耶稣的身体用细麻布加上香料裹好了——把混合磨碎的没药和沉香摇入褶中，如此缠裹的整个身体，外面再裹上一层「干净细麻布」
(Mt 27:59)。
如果主自己的朋友有丝毫理由以为他里面还有生命的火花，他们会这样作吗？但即使可以设想他们弄错了，又有人能这样被裹着躺在他坟墓中的那段时期，生命还存留吗？不可能。所以当他从坟墓中走出来时，我们可以最绝对确定地说：「如今基督已经从死里复活，成为睡了之人初熟的果子」
(1Co 15:20)。
难怪有学问的与化外的人 alike 都预备好为主耶稣的名而死；因为这样的证据对朴素之人是不可抵挡的。（这次操作中没有提到膏。无疑这是一次匆忙的进行，因为怕被打断，又因为快到安息日了——妇女们似乎把这事定为自己「安息日一过」便当尽的本分
[Mr 16:1]。
但主既已在伯大尼被马利亚无意中预先行了
[Mr 14:8]，
那么这大概就是严格意义上他所受的惟一的膏抹。）
英文原文
40. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury--the mixed and pulverized myrrh and aloes shaken into the folds, and the entire body, thus swathed, wrapt in an outer covering of "clean linen cloth"
(Mt 27:59).
Had the Lord's own friends had the least reason to think that the spark of life was still in Him, would they have done this? But even if one could conceive them mistaken, could anyone have lain thus enveloped for the period during which He was in the grave, and life still remained? Impossible. When, therefore, He walked forth from the tomb, we can say with the most absolute certainty, "Now is Christ risen from the dead, and become the first-fruits of them that slept"
(1Co 15:20).
No wonder that the learned and the barbarians alike were prepared to die for the name of the Lord Jesus; for such evidence was to the unsophisticated resistless. (No mention is made of anointing in this operation. No doubt it was a hurried proceeding, for fear of interruption, and because it was close on the sabbath, the women seem to have set this as their proper task "as soon as the sabbath should be past"
[Mr 16:1].
But as the Lord graciously held it as undesignedly anticipated by Mary at Bethany
[Mr 14:8],
so this was probably all the anointing, in the strict sense of it, which He received.)
41
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41, 42. 在耶稣钉十字架的地方，有一个园子，园子里有一座新坟墓——选择这座坟墓，他们是出于双重情况：一是它就在附近，二是它属于主的一位朋友；既然需要赶紧，连他们也要对如此供应他们的天意感到惊奇。「他们就因为犹太人的预备日，又因那坟墓近，便把耶稣安放在那里。」但有一个优点他们大概不会留意，神却把它放在眼中。不是它「凿在磐石中」
(Mr 15:46)，
只能从入口进去——这一点无疑会让他们对其安全性与适用性印象深刻。而是它「是一座新坟墓」
(Joh 19:41)，
「里面从来没有葬过人」
(Lu 23:53)；
而马太
(Mt 27:60)
说约瑟把他「安放在自己的新坟墓里，就是他凿在磐石里的」——无疑是为他自己的用处，虽然主有更高的用处。如此，正如他骑驴进耶路撒冷——一匹「从来没有人骑过的」驴
(Mr 11:2)，
如今他也要躺在一座从来没有人躺过的坟墓里，叫人从这些样本可以看见，他在凡事上都是「与罪人分别出来」的
(Heb 7:26)。
英文原文
41, 42. Now in the place where he was crucified there was a garden, and in the garden a new sepulchre--The choice of this tomb was, on their part, dictated by the double circumstance that it was so near at hand, and by its belonging to a friend of the Lord; and as there was need of haste, even they would be struck with the providence which thus supplied it. "There laid they Jesus therefore, because of the Jew's preparation day, for the sepulchre was nigh at hand." But there was one recommendation of it which probably would not strike them; but God had it in view. Not its being "hewn out of a rock"
(Mr 15:46),
accessible only at the entrance, which doubtless would impress them with its security and suitableness. But it was "a new sepulchre"
(Joh 19:41),
"wherein never man before was laid"
(Lu 23:53):
and Matthew
(Mt 27:60)
says that Joseph laid Him "in his own new tomb, which he had hewn out in the rock"--doubtless for his own use, though the Lord had higher use for it. Thus as He rode into Jerusalem on an ass "whereon never man before had sat"
(Mr 11:2),
so now He shall lie in a tomb wherein never man before had lain, that from these specimens it may be seen that in all things He was "SEPARATE FROM SINNERS"
(Heb 7:26).
Joh 19:1-16.
耶稣在彼拉多前——被鞭打——受其他的严酷对待和侮辱——被交出，并被带去钉十字架。
1-3. 彼拉多将耶稣带去鞭打了——希望借此平息他们。（见
Mr 15:15）。
「兵丁把耶稣带进衙门，叫齐了全营」
(Mr 15:16)
——即驻扎在那里的军营——来参与即将上演的加冕嘲讽。