1
Mt 27:1-10.
英文原文
Mt 27:1-10.
JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( =
Mr 15:1; Lu 23:1; Joh 18:28).
Jesus Led Away to Pilate
(Mt 27:1, 2).
For the exposition of this portion, see on
Joh 18:28,
&c.
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犹大的悔恨与自尽
(Mt 27:3-10)。
这一段为马太福音所特有。关于那叛徒罪恶的进展，请参见
Mr 14:1-11；
Joh 13:21-30。
3. 这时候，卖耶稣的犹大看见耶稣已经定了罪——这定罪虽非出乎意外，仍足以使他充满恐惧。但也许这个不幸的人原指望：他既得了贿赂，主却会像从前一两次那样神奇地脱离仇敌之手；若如此，他的懊悔便更加尖锐地临到他。
就后悔——但正如结局所痛示的，那是“世俗的忧愁，是叫人死”
(2Co 7:10)。
把那三十块钱拿回来给祭司长和长老——这是良心觉醒之能的一个显著例证。不久之前，这一笔肮脏之财的应许，对那贪婪的心而言，足以胜过最沉重的责任与爱心之义务；如今，一旦占有，它却鞭笞他，使他既不能用，甚至也不能留！
英文原文
Remorse and Suicide of Judas
(Mt 27:3-10).
This portion is peculiar to Matthew. On the progress of guilt in the traitor, see on
Mr 14:1-11;
Joh 13:21-30.
3. Then Judas, which had betrayed him, when he saw that he was condemned--The condemnation, even though not unexpected, might well fill him with horror. But perhaps this unhappy man expected, that, while he got the bribe, the Lord would miraculously escape, as He had once and again done before, out of His enemies' power: and if so, his remorse would come upon him with all the greater keenness.
repented himself--but, as the issue too sadly showed, it was "the sorrow of the world, which worketh death"
(2Co 7:10).
and brought again the thirty pieces of silver to the chief priests and elders--A remarkable illustration of the power of an awakened conscience. A short time before, the promise of this sordid pelf was temptation enough to his covetous heart to outweigh the most overwhelming obligations of duty and love; now, the possession of it so lashes him that he cannot use it, cannot even keep it!
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4. 说：我卖了无辜之人的血是有罪了——这是对耶稣何等的见证！犹大与祂同在各种境况中已有三年之久；他作为主和十二使徒的司库
(Joh 12:6)，
有特别的机会观察其夫子的灵、性情与习惯；而他那贪婪的本性和偷窃的行径，更使他倾向于对主所言所行作阴暗、多疑的解释，而非坦率、宽厚的解释。那么，倘若他能在他长期所见的一切中找出哪怕一处可疑之处，我们可以肯定，他口中绝不会漏出这样的话来，他也不会因懊悔之痛而至于无法留住那笔钱，无法承受自己的罪行。
他们说：那与我们有什么相干？你自己承当吧——“有罪无罪与我们无关：我们如今已得着祂了——去你的吧！”还有比这更地狱般的话语吗？
英文原文
4. Saying, I have sinned in that I have betrayed the innocent blood--What a testimony this to Jesus! Judas had been with Him in all circumstances for three years; his post, as treasurer to Him and the Twelve
(Joh 12:6),
gave him peculiar opportunity of watching the spirit, disposition, and habits of his Master; while his covetous nature and thievish practices would incline him to dark and suspicious, rather than frank and generous, interpretations of all that He said and did. If, then, he could have fastened on one questionable feature in all that he had so long witnessed, we may be sure that no such speech as this would ever have escaped his lips, nor would he have been so stung with remorse as not to be able to keep the money and survive his crime.
And they said, What is that to us? see thou to that--"Guilty or innocent is nothing to us: We have Him now--begone!" Was ever speech more hellish uttered?
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5. 犹大就把那银钱丢在殿里——他那讽刺、恶毒的回答——取代了他或许期待的同情——必使他的懊悔加深为痛苦。
殿里——即圣殿的本部，通常称为“圣所”或“圣处”，只有祭司才可进入。这当如何解释？或许他把钱扔到他们后面。但如此先知的话便得应验——“我将这三十块钱，在耶和华的殿中，丢给窑户了”
(Zec 11:13)。
出去吊死了——关于细节，请参见
Ac 1:18。
英文原文
5. And he cast down the pieces of silver--The sarcastic, diabolical reply which he had got, in place of the sympathy which perhaps he expected, would deepen his remorse into an agony.
in the temple--the temple proper, commonly called "the sanctuary," or "the holy place," into which only the priests might enter. How is this to be explained? Perhaps he flung the money in after them. But thus were fulfilled the words of the prophet--"I cast them to the potter in the house of the Lord"
(Zec 11:13).
and departed, and went and hanged himself--For the details, see on
Ac 1:18.
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6. 祭司长拾起银钱来说：这是血价，不可放在库里——即“各耳板”（Corban），就是盛放奉献为圣之用途的钱的库（参见
Mt 15:5)。
因为这是血价——如今何等拘谨！但这些拘小节的顾忌，却使他们不知不觉地应验了圣经。
英文原文
6. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury--"the Corban," or chest containing the money dedicated to sacred purposes (see on
Mt 15:5).
because it is the price of blood--How scrupulous now! But those punctilious scruples made them unconsciously fulfil the Scripture.
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9. 这就应了先知耶利米的话，说——
(Zec 11:12, 13)。
再没有比这更奇妙的应验了——一项原本幽暗难明的复杂预言。马太把一处见于撒迦利亚书的预言归给耶利米，对此已有种种推测。但他既然显然熟悉此书（在几章之前
Mt 21:4, 5
他还引用过其中一处关于基督最显著的预言），这问题更多是批评学上的兴趣，而非真正重要的问题。也许真正的解释如下，出自 LIGHTFOOT：“耶利米在古时位列先知之首，故在
Mt 16:14
中他被列在一切其他人之上；因为他位居先知卷之首（这一点他从博学的 DAVID KIMCHI 处得以证明），所以他最先被提名。因此，马太在耶利米的名下引述一段撒迦利亚的话，他不过是按着先知卷中居首的那位的名字，引用先知卷的话而已。我们救主的话也属同类
(Lu 24:41)：
‘凡……指着我的话，都必须应验，就是律法、先知和诗篇上所记的’——或作圣卷，其中诗篇居首。”
英文原文
9. Then was fulfilled that which was spoken by Jeremy the prophet, saying--
(Zec 11:12, 13).
Never was a complicated prophecy, otherwise hopelessly dark, more marvellously fulfilled. Various conjectures have been formed to account for Matthew's ascribing to Jeremiah a prophecy found in the book of Zechariah. But since with this book he was plainly familiar, having quoted one of its most remarkable prophecies of Christ but a few chapters before
(Mt 21:4, 5),
the question is one more of critical interest than real importance. Perhaps the true explanation is the following, from LIGHTFOOT: "Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest in
Mt 16:14;
because he stood first in the volume of the prophets (as he proves from the learned DAVID KIMCHI) therefore he is first named. When, therefore, Matthew produceth a text of Zechariah under the name of Jeremy, he only cites the words of the volume of the prophets under his name who stood first in the volume of the prophets. Of which sort is that also of our Saviour
(Lu 24:41),
'All things must be fulfilled which are written of Me in the Law, and the Prophets, and the Psalms,' or the Book of Hagiographa, in which the Psalms were placed first."
11
Mt 27:11-26.
Mt 27:11-26。
耶稣再次被解到彼拉多面前——他设法释放祂，但最终将祂交给人钉十字架。 （ =
Mr 15:1-15；Lu 23:1-25；Joh 18:28-40）。
释经请参见
Lu 23:1-25；
Joh 18:28-40。
英文原文
Mt 27:11-26.
JESUS AGAIN BEFORE PILATE--HE SEEKS TO RELEASE HIM BUT AT LENGTH DELIVERS HIM TO BE CRUCIFIED. ( =
Mr 15:1-15; Lu 23:1-25; Joh 18:28-40).
For the exposition, see on
Lu 23:1-25;
Joh 18:28-40.
27
Mt 27:27-33.
太27:27-33。
耶稣被 士兵轻蔑而残忍地 苦待， 被带去 钉十字架。
（=
可15:16-22；路23:26-31；约19:2, 17）。
释经请见
可15:16-22的注释。
英文原文
Mt 27:27-33.
JESUS SCORNFULLY AND CRUELLY ENTREATED OF THE SOLDIERS, IS LED AWAY TO BE CRUCIFIED. ( =
Mr 15:16-22; Lu 23:26-31; Joh 19:2, 17).
For the exposition, see on
Mr 15:16-22.
34
Mt 27:34-50.
Mt 27:34-50.
主耶稣被钉十字架 与受死。 ( =
Mr 15:25-37； Lu 23:33-46； Joh 19:18-30).
注释请见
Joh 19:18-30.
英文原文
Mt 27:34-50.
CRUCIFIXION AND DEATH OF THE LORD JESUS. ( =
Mr 15:25-37; Lu 23:33-46; Joh 19:18-30).
For the exposition, see on
Joh 19:18-30.
51
Mt 27:51-66.
Mt 27:51-66.
主耶稣受死之后 随之而来的诸般兆头与情景—— 他被从十字架上 取下， 安葬—— 坟墓被看守。 ( =
Mr 15:38-47； Lu 23:47-56； Joh 19:31-42).
幔子裂开
(Mt 27:51)。
51. 忽然殿里的幔子，从上到下裂为两半——这是那厚而绣工华美的幔子，悬于"圣所"与"至圣所"之间，将一切通往神所"显于施恩座上、二基璐伯之间"的临在之路关闭——"圣灵以此指明，进入至圣所的路还未显明"
(Heb 9:8)。
除了大祭司一年一次在伟大的赎罪日，且那时手中也要带着赎罪之血，"在施恩座上面和前面弹七次"
(Le 16:14)——
表明罪人亲近圣洁的神，唯独藉着赎罪的血。但既然他们只有牛羊的血，不能除罪
(Heb 10:4)，
在基督受死之前的漫长久年之中，那厚厚的幔子一直悬着；牛羊的血仍被流、被弹；一年一次借赎罪祭而亲近神的通路得以赐下——以一幅图画，不如说，是以戏剧化的表象，在那些象征的动作中——只是如此而已。但如今，那独一的赎罪祭既已在基督的宝血中备妥，亲近这位圣洁之神的通路便不能再被拒绝；所以当祭牲在祭坛上气绝的那一刻，那多世纪以来作为神与有罪的人之间隔绝之可怕象征的厚幔，便不须手摸，奥秘地"从上到下裂为两半"——"圣灵以此指明，进入至圣所的路如今显明了！"这话何等强调——从上到下；仿佛说：如今可以坦然来到施恩宝座前；幔子已经全然撤去；施恩座向罪人的眼目敞开，到它那里的路，洒着那位的血——他"藉着永远的灵，将自己无瑕无疵献给神"！从前，进去就是死；如今，留在外面才是死。这荣耀的主题详见
Heb 10:19-22。
地震动——磐石裂开——坟墓开了，叫睡在其中的圣徒在他主复活之后出来
(Mt 27:51-53)。
51. 地也震动——从下文看，这次地震似乎是局部的，目的是使磐石裂开、坟墓开了。
磐石也崩裂——被裂开——受造之物在其主宰之命下，在道德世界历史最关键的一刻正在发生震荡之时，如此崇高地为它代言。在这地点附近的磐石中，曾观察到奇特的裂隙。
英文原文
Mt 27:51-66.
SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( =
Mr 15:38-47; Lu 23:47-56; Joh 19:31-42).
The Veil Rent
(Mt 27:51).
51. And, behold, the veil of the temple was rent in twain from the top to the bottom--This was the thick and gorgeously wrought veil which was hung between the "holy place" and the "holiest of all," shutting out all access to the presence of God as manifested "from above the mercy seat and from between the cherubim"--"the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest"
(Heb 9:8).
Into this holiest of all none might enter, not even the high priest, save once a year, on the great day of atonement, and then only with the blood of atonement in his hands, which he sprinkled "upon and before the mercy seat seven times"
(Le 16:14)
--to signify that access for sinners to a holy God is only through atoning blood. But as they had only the blood of bulls and of goats, which could not take away sins
(Heb 10:4),
during all the long ages that preceded the death of Christ the thick veil remained; the blood of bulls and of goats continued to be shed and sprinkled; and once a year access to God through an atoning sacrifice was vouchsafed--in a picture, or rather, was dramatically represented, in those symbolical actions--nothing more. But now, the one atoning Sacrifice being provided in the precious blood of Christ, access to this holy God could no longer be denied; and so the moment the Victim expired on the altar, that thick veil which for so many ages had been the dread symbol of separation between God and guilty men was, without a hand touching it, mysteriously "rent in twain from top to bottom"--"the Holy Ghost this signifying, that the way into the holiest of all was NOW made manifest!" How emphatic the statement, from top to bottom; as if to say, Come boldly now to the Throne of Grace; the veil is clean gone; the mercy seat stands open to the gaze of sinners, and the way to it is sprinkled with the blood of Him--"who through the eternal Spirit hath offered Himself without spot to God!" Before, it was death to go in, now it is death to stay out. See more on this glorious subject on
Heb 10. 19-22.
An Earthquake--The Rocks Rent--The Graves Opened, that the Saints Which Slept in Them Might Come Forth after Their Lord's Resurrection
(Mt 27:51-53).
51. and the earth did quake--From what follows it would seem that this earthquake was local, having for its object the rending of the rocks and the opening of the graves.
and the rocks rent--"were rent"--the physical creation thus sublimely proclaiming, at the bidding of its Maker, the concussion which at that moment was taking place in the moral world at the most critical moment of its history. Extraordinary rents and fissures have been observed in the rocks near this spot.
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52. 坟墓也开了，已睡圣徒的身体多有起来的——这些睡着的圣徒（见
1Th 4:14）
是旧约的信徒，按照我们译本通常的标点——他们是在主死的那一刻被苏醒进入复活的生命，却留在坟墓中直到他复活，那时才出来。但我们认为更自然，且与其他经文更一致的解法是：在我们主死之时，只是坟墓开了——大概因地震而开——这只是预备以后睡在其中之人的出来，那时生命之灵要从他们已复活的主进入他们，他们要与他一同出来，作他胜过坟墓之得胜的战利品。如此，在救赎主断气的那一刻坟墓开了，便是一个荣耀的象征宣告：刚才所发生的死，已经"将死废去，借着福音将不能坏的生命彰显出来"；而睡在其中的圣徒，只因他们已复活之主的唤醒，才随他出墓，所以"生命的主……要作死里首先复活的"是合宜的
(Ac 26:23； 1Co 15:20, 23； Col 1:18； Re 1:5)。
出来——进了圣城——那城正是因他的复活他们才得以活过来的那位被定罪之处。
进了圣城，向多人显现——使他们自己的复活，并借之他们主的复活，都有无可否认的证据。这样，虽然他本人除向门徒之外，不宜再在耶路撒冷显现，却仍预备使他的复活这件事毫无疑问。然而当注意，这些睡着的圣徒之复活，并不像拿因寡妇之子、睚鲁的女儿、拉撒路，以及那人因死尸碰到以利沙的骨头而"复苏站起"
(2Ki 13:21)——
那些都只是短暂的召回已离的灵，归于必死的身体，以后还要"等到号筒吹响"再有最终的离别。但这乃是一次永远，归于永生的复活；所以我们无可怀疑他们与他们的主同进荣耀，作为他胜过死亡之得胜的光辉战利品。
英文原文
52. And the graves were opened; and many bodies of the saints which slept arose--These sleeping saints (see on
1Th 4:14)
were Old Testament believers, who--according to the usual punctuation in our version--were quickened into resurrection life at the moment of their Lord's death, but lay in their graves till His resurrection, when they came forth. But it is far more natural, as we think, and consonant with other Scriptures, to understand that only the graves were opened, probably by the earthquake, at our Lord's death, and this only in preparation for the subsequent exit of those who slept in them, when the Spirit of life should enter into them from their risen Lord, and along with Him they should come forth, trophies of His victory over the grave. Thus, in the opening of the graves at the moment of the Redeemer's expiring, there was a glorious symbolical proclamation that the death which had just taken place had "swallowed up death in victory"; and whereas the saints that slept in them were awakened only by their risen Lord, to accompany Him out of the tomb, it was fitting that "the Prince of Life . . . should be the First that should rise from the dead"
(Ac 26:23; 1Co 15:20, 23; Col 1:18; Re 1:5).
and went into the holy city--that city where He, in virtue of whose resurrection they were now alive, had been condemned.
and appeared unto many--that there might be undeniable evidence of their own resurrection first, and through it of their Lord's. Thus, while it was not deemed fitting that He Himself should appear again in Jerusalem, save to the disciples, provision was made that the fact of His resurrection should be left in no doubt. It must be observed, however, that the resurrection of these sleeping saints was not like those of the widow of Nain's son, of Jairus' daughter, of Lazarus, and of the man who "revived and stood upon his feet," on his dead body touching the bones of Elisha
(2Ki 13:21)
--which were mere temporary recallings of the departed spirit to the mortal body, to be followed by a final departure of it "till the trumpet shall sound." But this was a resurrection once for all, to life everlasting; and so there is no room to doubt that they went to glory with their Lord, as bright trophies of His victory over death.
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百夫长的见证
(Mt 27:54)。
54. 百夫长——行刑的军事监督。
和一同看守耶稣的人，看见地震——或译感觉到它并目击其结果。
和所经历的事——回想整个事件。
极其害怕——确信有神的手在其中。
说，这真是神的儿子了——无可合理怀疑，这话是按犹太人的意义说的，是指向耶稣自称是神儿子，以及他受审正是以此为依据。所以意思很清楚：他必是他所自称的；换言之，他不是骗子。二者之间没有中间之地。关于那个悔改的强盗类似的见证——"这个人没有作过一件不好的事"——见 Lu 23:41。
英文原文
The Centurion's Testimony
(Mt 27:54).
54. Now when the centurion--the military superintendent of the execution.
and they that were with him watching Jesus, saw the earthquake--or felt it and witnessed its effects.
and those things that were done--reflecting upon the entire transaction.
they feared greatly--convinced of the presence of a Divine Hand.
saying, Truly this was the Son of God--There cannot be a reasonable doubt that this expression was used in the Jewish sense, and that it points to the claim which Jesus made to be the Son of God, and on which His condemnation expressly turned. The meaning, then, clearly is that He must have been what He professed to be; in other words, that He was no impostor. There was no medium between those two. See, on the similar testimony of the penitent thief--"This man hath done nothing
amiss"--Luke 23. 41.
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加利利的妇女们
(Mt 27:55, 56)。
55. 有好些妇女在那里，远远的观看，他们是从加利利跟随耶稣——这里若用过去完成式来表达会更佳："就是从前跟随耶稣的"。
服事他——这些亲爱的妇女，既曾在加利利他荣耀的传道巡回中服事过他（见
Lu 8:1-3），
从这话看来，她们似乎也随他、伺候他的需要，从加利利在他末次上耶路撒冷的路上陪伴他。
英文原文
The Galilean Women
(Mt 27:55, 56).
55. And many women were there beholding afar off, which followed Jesus--The sense here would be better brought out by the use of the pluperfect, "which had followed Jesus."
from Galilee, ministering unto him--As these dear women had ministered to Him during His glorious missionary tours in Galilee (see on
Lu 8:1-3),
so from this statement it should seem that they accompanied him and ministered to His wants from Galilee on His final journey to Jerusalem.
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56. 内中有抹大拉的马利亚——（见
Lu 8:2）。
又有雅各和约西的母亲马利亚——即革罗罢，更准确说克罗帕的妻子，也是童贞女的姊妹
(Joh 19:25)。
见
Mt 13:55,56。
并有西庇太两个儿子的母亲——即撒罗米：参
Mr 15:40。
关于这些妇女的话，是为以后要讲的她们买香料膏她们主的身体之事作铺垫。
英文原文
56. Among which was Mary Magdalene--(See on
Lu 8:2).
and Mary the mother of James and Joses--the wife of Cleophas, or rather Clopas, and sister of the Virgin
(Joh 19:25).
See on
Mt 13:55,56.
and the mother of Zebedee's children--that is, Salome: compare
Mr 15:40.
All this about the women is mentioned for the sake of what is afterwards to be related of their purchasing spices to anoint their Lord's body.
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从十字架上取下与安葬
(Mt 27:57-60)。
本段注释请见
Joh 19:38-42.
英文原文
The Taking Down from the Cross and the Burial
(Mt 27:57-60).
For the exposition of this portion, see on
Joh 19:38-42.
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妇女们记下圣处，为要在来膏身体之时认出来
(Mt 27:61)。
61. 有抹大拉的马利亚，和那个马利亚——即前文提及的"雅各和约西的母亲"
(Mt 27:56)。
在那里，对着坟墓坐着——（见
Mr 16:1）。
英文原文
The Women Mark the Sacred Spot that They Might Recognize It on Coming Thither to Anoint the Body
(Mt 27:61).
61. And there was Mary Magdalene, and the other Mary--"the mother of James and Joses," mentioned before
(Mt 27:56).
sitting over against the sepulchre--(See on
Mr 16:1).
62
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坟墓被看守
(Mt 27:62-66)。
62. 次日，就是预备日的第二天——即我们星期六傍晚六点之后。十字架刑罚是在星期五进行的，直到日落之前不久才全部结束，那时犹太人的安息日开始；"那日是大日"
(Joh 19:31)，
是除酵节的第一日。那日到星期六傍晚六点结束，他们便急忙作出安排。
英文原文
The Sepulchre Guarded
(Mt 27:62-66).
62. Now the next day, that followed the day of the preparation--that is, after six o'clock of our Saturday evening. The crucifixion took place on the Friday and all was not over till shortly before sunset, when the Jewish sabbath commenced; and "that sabbath day was an high day"
(Joh 19:31),
being the first day of the feast of unleavened bread. That day being over at six on Saturday evening, they hastened to take their measures.
63
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63. 说，大人，我们记得那诱惑人的——BENGEL说，你永远找不到百姓的领袖用耶稣自己的名称呼他。然而这里却也流露出某种不安，几乎使人觉得他们只是要在自己心里压下它，也要在彼拉多心里压下它，以防他若有什么难以抹去的怀疑，以为自己顺从他们是作错了。
还活着的时候，曾说——这是从他那最苦敌之口出来的重要见证，见证基督受死的真实性；这是整个基督教的基石。
三日后——按犹太人习惯的计算法，这无非"第三日开始之后"的意思。
我要复活——"我复活"，现在式，如此不仅报导了主的这个预言已传到他们耳中的事实，也报导了他们明白他是满怀把握地期待它就在所说的那一日发生。
英文原文
63. Saying, Sir, we remember that that deceiver--Never, remarks BENGEL, will you find the heads of the people calling Jesus by His own name. And yet here there is betrayed a certain uneasiness, which one almost fancies they only tried to stifle in their own minds, as well as crush in Pilate's, in case he should have any lurking suspicion that he had done wrong in yielding to them.
said, while he was yet alive--Important testimony this, from the lips of His bitterest enemies, to the reality of Christ's death; the corner-stone of the whole Christian religion.
After three days--which, according to the customary Jewish way of reckoning, need signify no more than "after the commencement of the third day."
I will rise again--"I rise," in the present tense, thus reporting not only the fact that this prediction of His had reached their ears, but that they understood Him to look forward confidently to its occurring on the very day named.
64
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64. 因此请吩咐人将坟墓看守妥当——用罗马兵丁看守。
直到第三日——之后他若仍躺在坟墓中，他自称的欺骗就要显在众人眼前。
对百姓说，他从死里复活了——他们真的怕这个么？
这样，那后来的迷惑，比先前的更利害了——他假装复活的骗周比他假装是弥赛亚的骗周更坏。
英文原文
64. Command therefore that the sepulchre be made sure--by a Roman guard.
until the third day--after which, if He still lay in the grave, the imposture of His claims would be manifest to all.
and say unto the people, he is risen from the dead--Did they really fear this?
so the last error shall be worse than the first--the imposture of His pretended resurrection worse than that of His pretended Messiahship.
65
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65. 彼拉多说，你们有看守的兵——兵丁已经按公会的命令、在彼拉多允许之下行动了；但他们可能不大清楚，是否可以在没有彼拉多明确授权之下，用他们作为夜间守卫。
去罢，尽你们所能的，把守妥当——按你们所知道的，或按你们所认为最稳妥的方法。这话里也许没有讥讽，却显然暗示：这事若与他们的愿望相反，那必不是因为缺乏足够的人间手段去阻止它。
英文原文
65. Pilate said unto them, Ye have a watch--The guards had already acted under orders of the Sanhedrim, with Pilate's consent; but probably they were not clear about employing them as a night watch without Pilate's express authority.
go your way, make it as sure as ye can--as ye know how, or in the way ye deem securest. Though there may be no irony in this speech, it evidently insinuated that if the event should be contrary to their wish, it would not be for want of sufficient human appliances to prevent it.
66
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66. 他们就带着看守的兵同去，封了石头——马可
(Mr 16:4)
说那石头"原来很大"。
将坟墓把守妥当——加以看守。人还能再作甚么呢？但当他们设法阻止生命之主的复活之时，神却利用他们的戒备来成就他自己的目的。他们那盖着石头、加上封印的坟墓，要保全神儿子睡着的尘土，免受一切侮辱，在不受打扰的、崇高的安息之中；而他们的守卫，要作他的仪仗，直到天使来接替他们的位置。
英文原文
66. So they went, and made the sepulchre sure, sealing the stone--which Mark
(Mr 16:4)
says was "very great."
and setting a watch--to guard it. What more could man do? But while they are trying to prevent the resurrection of the Prince of Life, God makes use of their precautions for His own ends. Their stone-covered, seal-secured sepulchre shall preserve the sleeping dust of the Son of God free from all indignities, in undisturbed, sublime repose; while their watch shall be His guard of honor until the angels shall come to take their place.
Mt 27:1-10.
耶稣被解往彼拉多——犹大的悔恨与自尽。 （ =
Mr 15:1；Lu 23:1；Joh 18:28）。
耶稣被解往彼拉多
(Mt 27:1, 2)。
关于本段的阐释，请参见
Joh 18:28
及以下。