聖經註釋書

本章所記我們主耶穌受苦與受死的事，是一個十分動人的故事。就事情本身而論，再也沒有比這更悲慘的故事可以告訴我們的了；按著常人的本性，看見一個無辜而卓越的人這樣被虐待，心都會融化。但就基督受苦的目的與果子而論，這卻是福音，是好消息——耶穌基督這樣被交給人，是為我們的過犯；我們再沒有別的事比基督的十字架更可誇口的了。在本章我們留意：一、他是怎樣被控告的。1. 把他交給彼拉多，太 27:1,2。2. 猶大的絕望，太 27:3-10。3. 基督在彼拉多面前受審訊，太 27:11-14。4. 百姓喧嚷反對他，太 27:15-25。5. 判決下達，並簽發處決他的命令，太 27:26。二、他是怎樣被處決的。1. 他被野蠻地對待，太 27:27-30。2. 被帶到刑場，太 27:31-33。3. 在那裏人對他百般侮辱，向他投以各樣譏誚，太 27:34-44。4. 天也向他皺眉，太 27:45-49。5. 他的死伴有許多奇特的事，太 27:50-56。他被安葬，並有人在他的墳墓前設了看守，太 27:57-66。

In the morning, Christ is bound and delivered to Pontius Pilate, Matthew 27:1, Matthew 27:2. Judas, seeing his Master condemned, repents, acknowledges his transgression to the chief priests, attests Christ's innocence, throws down the money, and goes and hangs himself, Matthew 27:3-5. They buy the potter's field with the money, Matthew 27:6-10. Christ, questioned by Pilate, refuses to answer, Matthew 27:11-14. Pilate, while inquiring of the Jews whether they would have Jesus or Barabbas released, receives a message from his wife to have nothing to do in this wicked business, Matthew 27:15-19. The multitude, influenced by the chief priests and elders, desire Barabbas to be released, and Jesus to be crucified, Matthew 27:20-23. Pilate attests his innocence, and the people make themselves and their posterity responsible for his blood, Matthew 27:24, Matthew 27:25. Barabbas is released, and Christ is scourged, Matthew 27:26. The soldiers strip him, clothe him with a scarlet robe, crown him with thorns, mock, and variously insult him, Matthew 27:27-31. Simon compelled to bear his cross, Matthew 27:32. They bring him to Golgotha, give him vinegar mingled with gall to drink, crucify him, and cast lots for his raiment, Matthew 27:33-36. His accusation, Matthew 27:37. Two thieves are crucified with him, Matthew 27:38. He is mocked and insulted while hanging on the cross, Matthew 27:39-44. The awful darkness, Matthew 27:45. Jesus calls upon God, is offered vinegar to drink, expires, Matthew 27:46-50. Prodigies that accompanied and followed his death, Matthew 27:51-53. He is acknowledged by the centurion, Matthew 27:54. Several women behold the crucifixion, Matthew 27:55, Matthew 27:56. Joseph of Arimathea begs the body of Pilate, and deposites it in his own new tomb, Matthew 27:57-60. The women watch the sepulchre, Matthew 27:61. The Jews consult with Pilate how they may prevent the resurrection of Christ, Matthew 27:62-64. He grants them a guard for the sepulchre, and they seal the stone that stopped the mouth of the tomb where he was laid, Matthew 27:65, Matthew 27:66.

CHAPTER 27.

THE PASSION HISTORY CONTINUED.

CHAPTER 27

Matthew 27:2. αὐτόν] after παρέδ. has very important evidence both for and against it, being just as liable to be inserted as a very common supplement as to be omitted on account of its superfluous character, a character likely to be ascribed to it all the more that it is wanting also in Mark 15:1. Deleted by Lachm. and Tisch. 8.

Ποντίῳ πιλ.] B L א, 33, 102, vss. Or. have simply Πιλάτῳ; but the full form of the name is to be preferred all the more that the parallel passages have only Πιλάτ.

Matthew 27:3. παραδιδούς] Lachm.: παραδούς, following only B L 33, 259, vss. (?). The aorist would more readily occur to the transcribers, since the betrayal had already taken place.

Matthew 27:4. ἀθῷον] δίκαιον, although recommended by Griesb. and Schulz, has too little evidence in its favour, and should be regarded as an early exegetical correction with a view to render the expression more forcible; comp. Matthew 23:35.

ὄψει] Scholz, Lachm., Tisch.: ὄψῃ, in accordance with decisive evidence.

Matthew 27:5. Instead of ἐν τῷ ναῷ, Tisch. 8 has εἰς τὸν ναόν. Exegetical emendation, against which there is a preponderance of evidence.

Matthew 27:9. Ἱερεμίου] The omission of the prophet’s name in 33, 157, Syr. Pers. and Codd. in Aug., as well as the reading Ζαχαρίου in 22, Syr.p in the margin, is due to the fact that the quotation is not found in Jeremiah.

Matthew 27:11. ἔστη] B C L א, 1, 33, Or.: ἐστάθη. So Lachm. and Tisch. 8. Exegetical emendation with a view to greater precision.

Matthew 27:16-17. Βαραββᾶν] Fritzsche: Ἰησοῦν βαραββᾶν. So Origenint. several min. Aram. Syr.jer., and early scholiasts. Advocated above all by Fritzsche in the Litt. Blatt z. allgem. Kirchenzeit. 1843, p. 538 f., in opposition to Lachm. ed. maj. p. xxxvii. f., with which latter critic Tisch. agrees. For my own part, I look upon the reading Ἰησοῦν Βαραββᾶν as the original one, for I am utterly at a loss to see how, Ἰησοῦν should have found its way into the text (in answer to Holtzmann, who supposes that it was from Acts 4:36 through a blunder of the transcriber, and in answer to Tisch. 8, who with Tregelles traces it to an abbreviation of the name Ιησοῦν (ΙΝ), in which case it is supposed that ΥΜΙΝΙΝ came to be substituted for ΥΜΙΝ); and because to take away the sacred name from the robber would seem very natural and all the more justifiable that it is likewise omitted in Matthew 27:20 f., 26, and by the other evangelists, not to mention that, from a similar feeling of reverence, it would seem to have been suppressed in the tradition current in the apostolic age. Comp. also Rinck, Lucubr. crit. p. 285, de Wette, Ewald, Bleek, Keim, Weizsäcker. The view that Ἰησοῦν has been adopted from the Gospel of the Hebrews (Tisch.) is a very questionable inference from the statement of Jerome, that instead of Βαραββ. that Gospel had substituted filium magistri eorum. It would be just as warrantable to quote the same authority in favour of the originality of the reading Ἰησοῦν Βαραββ.

Matthew 27:22. αὐτῷ (Elz., Scholz) after λέγουσι has been deleted in accordance with preponderating evidence.

Matthew 27:24. The reading κατέναντι (Lachm.) is supported only by the insufficient evidence of B D; comp. Matthew 21:2.

τοῦ δικαίου τούτου] The words τοῦ δικσαίου are wanting in B D 102, Cant. 27 :Verc. Mm. Chrys. Or.int. They are placed after τούτου in A, while Δ reads τοῦ τούτου δικαίου. Lachm. inserts them after τούτου, but in brackets; Tisch. deletes them, and that correctly. They are to be regarded as a gloss (suggested by the reading δίκαιου, Matthew 27:4), written on the margin at first, and afterwards, when incorporated in the text, conjoined in some instances with τοῦ αἵματος (as in Matthew 27:4) and in others with τοῦ αἵματος; hence so many different ways of arranging the words.

Matthew 27:28. ἐκδύσαντες] B D **א 157, Cant. 27 :Verc. Colb. Corb. 2, Lachm.: ἐνδύσαντες. Correctly; ἐνδύς. was not understood, and was accordingly altered.[31] Comp. on 2 Corinthians 5:3. In what follows we should, with Lachm. and Tisch., restore the arrangement χλαμ. κοκκ. περίεθ. αὐτῷ, in accordance with important evidence.

Matthew 27:29. ἐπὶ τὴν δεξιάν] As the reading ἐν τῇ δεξιᾷ (approved by Griesb., adopted by Fritzsche, Lachm., Tisch.) has such important evidence as that of A B D L N א, min. vss. Fathers in its favour, and the one in the Received text might so easily originate in a mechanical conforming with ἐπὶ τὴν κεφ. (for which Tisch., in opposition to a preponderance of MS. evidence, substitutes ἐπὶ τῆς κεφαλῆς), we cannot but regard ἐν τῇ δεξιᾷ as having the best claim to originality.

Matthew 27:33. Elz. has ὅς ἐστι λεγόμενος κρανίου τόπος. So also Scholz. There is a multiplicity of readings here. Fritzsche, Rinck (comp. also Griesb.) have simply ὅ ἐστι κρανίου τόπος, while Lachm. and Tisch. read ὅ ἐστιν κρανίου τόπος λεγδμενος. The balance of evidence is decidedly in favour of regarding the neuter ὅ as genuine; it was changed to the masculine to suit τόπον and τόπος. Further, λεγόμενος is wanting only in D, min. Copt. Sahid. Arm. Vulg. It., where its omission may probably have been resorted to as a means of getting rid of a difficult construction, while the readings λεγόμενον, μεθερμηνευόμενος, μεθερμηνευόμενον (Mark 15:22), καλούμενον (Luke 23:33), are also to be regarded as exegetical variations. We ought therefore to retain the λεγόμενος, and in the order in which it is taken by Lachm. and Tisch., on the authority of B L א, min. Ath. Its earlier position in Elz. is probably due to ἐστι λεγόμ. (comp. ἔστι μεθερμ., Mark 15:22) being sometimes taken together.

Matthew 27:34. ὍΞΟς] Lachm. and Tisch. 8 : ΟἿΝΟΝ, which is supported by evidence so important, viz. B D K L Π* א, min. vss. and Fathers, that we must regard ὌΞΟς as derived from Psalm 68:22. The word ΟἿΝΟΝ was allowed to remain in Mark 15:23 because the gall did not happen to be mentioned there; and this being the case, the alteration, in conformity with Psalms 68. as above, would not so readily suggest itself.

Matthew 27:35. After κλῆρον Elz. inserts: ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ προφήτου· Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔλαβον κλῆρον. Against decisive evidence; supplement from John 19:24.

Matthew 27:40. κατάβηθι] Lachm. and Tisch. 8 : καὶ κατάβ., following A D א, min. Syr.jer. Cant. 27 :Verc. Colp. Clar. Cyr. The καί has been added for the purpose of connecting the two clauses together.

Matthew 27:41. After πρεσβυτέρων, Matth., Fritzsche insert καὶ Φαρισαίων, for which there is important though not preponderant evidence. Those chief adversaries of Jesus were by way of gloss mentioned on the margin, but subsequently the words crept into the text, being sometimes found along with, and sometimes substituted for, πρεσβυτέρων (as in D, min. Cant. 27 :Verc. Colb. Clar. Corb. 2, Gat. Cassiod.).

Matthew 27:42. εἰ βασιλ.] Fritzsche and Tisch. read simply βασιλ., following B D L א, 33, 102, Sahid. Correctly; εἰ is a supplementary addition from Matthew 27:40, its insertion in D, min. vss. Eus. before πέποιθεν below being likewise traceable to the same source.

πιστεύσομεν] Lachm.: πιστεύομεν, only in accordance with A, Vulg. 27 :Verc. Colb. Or.int., but correctly notwithstanding. By way of gloss the present was replaced sometimes by the future (Elz.) and sometimes by the subjunctive πιστεύσωμεν. Tisch. 8 adopts the latter.

ἐπʼ αὐτῷ] The witnesses are divided between αὐτῷ (Elz., Lachm.), ἐπʼ αὐτῷ (Griesb., Tisch. 7), and ἐπʼ αὐτόν (Fritzsche, Tisch, 8). The reading ἐπʼ αὐτῷ (E F G H K M S U V Δ Π, min.) should te preferred, inasmuch as this expression not only occurs nowhere else in Matthew, but is a somewhat rare one generally.

Matthew 27:44. For αὐτόν, Elz. has αὐτῷ, against decisive MS. authority. Emendation in conformity with the construction ὀνειδίζειν τινί τι.

Matthew 27:46. The MSS. present very considerable variety as regards the spelling of the Hebrew words. Lachm.: Ἠλί ἠλί λημὰ σαβακθανί. Tisch. 8 : Ἡλεὶ Ἡλεὶ λιμὰ σαβαχθανί. The latter is the best attested.

Matthew 27:49. ἄλλος δὲ λαβὼν λόγχην ἔνυξεν αὐτοῦ τὴν πλευρὰν, καὶ ἐξῆλθεν ὕδωρ καὶ αἷμα, supported though it be by B C L U Γ א, min. vss. Chrys., is clearly an irrelevant interpolation (after αὐτόν) borrowed from John 19:34. Yet this interpolation occasioned the error condemned by Clem. 5:1311, that Christ’s side was pierced before He expired.

Matthew 27:52. ἠγέρθη] B D G L א, min. Or. Eus.: ἠγέρθησαν. So Fritzsche, Lachm., Tisch. But how readily would the whole surroundings of the passage suggest the plural to the mechanical transcribers!

Matthew 27:54. γενόμενα] Lachm. and Tisch.: γίνομενα, following B D, min. Vulg. It. Or. (who, however, has γενόμενα as well). The aorist might have originated as readily in a failure to appreciate the difference of meaning as in a comparison of the present passage with Luke 23:47 f.

Matthew 27:56. For Ἰωσῆ, Tisch. 8 has Ἰωσήφ, following D* L א, vss. Or. Eus. Emendation suggested by the assumption that the mother of Jesus must have been intended (comp. on Matthew 13:55); hence *א enumerates the three Marys thus: Μαρ. ἡ τοῦ Ἰακώβου καὶ ἡ Μαρ. ἡ Ἰωσήφ καὶ ἠ Μαρ. ἡ τῶν υἱῶν Ζεβ.

Matthew 27:57. ἐμαθήτενσε] Lachm. and Tisch. 8 : ἐμαθητεύθη, following C D א and two min. Altered in accordance with Matthew 13:52.

Matthew 27:64. Elz. inserts νύκτος after αὐτοῦ, against decisive evidence; borrowed from Matthew 28:13. The δέ again, which Elz. has after ἔφη, Matthew 27:65, is an interpolation for sake of connection, and is wanting in very important witnesses (not, however, in A C D א).

[31] Lachm. adopts the reading ἐνδύσαντες in accordance with his fundamental principles of criticism, still he looks upon it as an error of early date. See his Praef. ed. maj. II. p. 6.

Mt 27:1-10.

耶穌被 解到 彼拉多那裡—— 猶大的 懊悔與自殺。 ( =

Mr 15:1； Lu 23:1； Joh 18:28).

耶穌被解到彼拉多那裡

(Mt 27:1, 2).

本段註釋請見

Joh 18:28

等。

耶穌被解到彼拉多面前——另參 Mark 16:1; Luke 23:1; John 18:28。

到了早晨——這時距耶穌被公會定罪不久。

彼得最後一次不認主，大概不遲於凌晨三時，即將近破曉之時。天一亮，猶太人就聚集商議，要奪去祂的性命。在那個季節，猶太地的日出不早於清晨五時，因此他們聚集之時，距彼得不認主並不久。

眾祭司長和民間的長老商議——他們在審判祂時（Matthew 26:65-66）已認定祂「以褻瀆的罪名」當死；然而他們不敢用石頭打死祂——雖然律法在褻瀆的案上如此吩咐，他們後來對司提反也是這樣行（Acts 7）——因為他們懼怕百姓。因此他們「商議」，要決定以甚麼藉口把祂交給羅馬政權，或羅織甚麼屬公民性質的罪名，使彼拉多肯定祂的罪。他們所定的罪名，並不是他們審判祂時所依據、並據以斷定祂當死的那項，而是「誘惑國民、禁止納稅給凱撒」，Luke 23:2。他們以為，這項指控若能成立，便可促使彼拉多定耶穌的罪；至於「褻瀆」的罪名，他們知道彼拉多不會受理，因為那並非觸犯羅馬法律的罪行，彼拉多對此也不主張有管轄權。

要治死祂——即設法使祂在羅馬總督的權柄之下被處死。

When the morning was come - As soon as it was light - took counsel against Jesus. They had begun this counsel the preceding evening, see Matthew 26:59. But as it was contrary to all forms of law to proceed against a person's life by night, they seem to have separated for a few hours, and then, at the break of day, came together again, pretending to conduct the business according to the forms of law.

To put him to death - They had already determined his death, and pronounced the sentence of death on him; Matthew 26:66. And now they assemble under the pretense of reconsidering the evidence, and deliberating on it, to give the greater appearance of justice to their conduct. They wished to make it appear that "they had taken ample time to consider of it, and, from the fullest conviction, by the most satisfactory and conclusive evidence, they had now delivered him into the hands of the Romans, to meet that death to which they had adjudged him."