127 (約19章) “Suffered under Pontius Pilate” “在本丟·彼拉多手下受難” 06/08/2025
CHAPTER TWENTY 第二十章 John 18:28—19:16 約翰福音 18:28-19:16 “SUFFERED UNDER PONTIUS PILATE” “在本丟·彼拉多手下受難”
Long before the Jewish leaders had Jesus arrested in the garden, they had determined to kill Him (John 11:47–54). However, the Jewish council did not have the right to execute prisoners, so it was necessary to get the cooperation and approval of Rome. This meant a visit to the Roman procurator, Pontius Pilate. 早在猶太領袖在客西馬尼園逮捕耶穌之前，他們就已決意要處死祂（約翰福音 11:47-54）。然而，猶太公會無權處決囚犯，因此必須獲得羅馬的合作和批准。這意味著要去拜見羅馬總督本丟‧彼拉多。
There were three stages in both the Jewish “trial” and the Roman “trial.” After His arrest, Jesus was taken to the home of Annas and there interrogated infor mally (John 18:12–14, 19–23). Annas hoped to get information that would implicate Jesus as an enemy of the state. He wanted to prove that both His doctrine and His disciples were anti-Roman, for then He would be worthy of death. 猶太「審判」和羅馬「審判」都分為三個階段。耶穌被捕後，被帶到亞那的家中，在那裡接受了非正式的審訊（約翰福音 18:12-14，19-23）。亞那希望獲得能將耶穌列為國家敵人的情報。他想證明耶穌的教導和門徒都是反羅馬的，因為這樣耶穌就該被處死。
Stage two of the Jewish trial took place before Caiaphas and whatever members of the Sanhedrin the high priest could assemble at that hour of the night (Matt. 26:57–68; Mark 14:53–65). When Jesus con fessed clearly that He was the Christ, the council found Him guilty of blasphemy and therefore, according to their law, worthy of death. However, it was necessary for the council to meet early the next morning and give their verdict, since it was not considered legal to try capital cases at night. So, stage three of the Jewish trial took place as early as possible, and the leaders con demned Jesus to death (Matt. 27:1; Luke 22:66–71). 猶太人審判的第二階段在該亞法和大祭司在夜間所能召集的所有公會成員面前進行（馬太福音26:57-68；馬可福音14:53-65）。當耶穌清楚地承認自己是基督時，公會判定他犯了褻瀆罪，因此根據他們的律法，他應處死。然而，公會必須在第二天清晨開會作出裁決，因為夜間審理死刑案件被認為是不合法的。因此，猶太人審判的第三階段盡可能早地進行，公會領袖們判處耶穌死刑（太27:1；路加福音22:66-71）。
The three stages of the Roman trial were the first appearance before Pilate (John 18:28–38), the appear ance before Herod (Luke 23:6–12), and the second appearance before Pilate (John 18:39—19:16; and see Matt. 27:15–26; Mark 15:6–15; Luke 23:13–25). As you can see, the apostle John records only the interro gations by Annas and Pilate, and mentions Caiaphas only in passing. He focuses primarily on the Roman trial. By the time he wrote this gospel, the Jewish nation had been scattered by Rome, Jerusalem had been destroyed, and Roman power was all that really mattered. 羅馬審判分為三個階段：第一次在彼拉多面前（約翰福音 18：28-38），第二次在希律面前（路加福音 23：6-12），以及第二次在彼拉多面前（約翰福音 18：39-19：16；另見馬太福音 27：15-26；馬可福音 15：路加福音：6-25）。如你所見，使徒約翰只記錄了亞那和彼拉多的審問，對該亞法只是順便提及。他主要關注羅馬的審判。當他寫這本福音書時，猶太民族已被羅馬驅散，耶路撒冷被毀，羅馬的權力才是真正重要的。
Pontius Pilate was in office from AD 26–36 and was not greatly liked by the Jews. He could be ruthless when he wanted to be (see Luke 13:1–2), but he also understood the Jewish power structures and knew how to use them. His handling of the trial of Jesus reveals an indecisive man, a weak man, a compromising man. Rome’s motto was, “Let justice be done though the heavens fall!” Pilate was not concerned about justice; his only concern was to protect himself, his job, and Rome. Alas, he failed in all three! 本丟彼拉多在位時間為西元 26 至 36 年，不受猶太人待見。他想冷酷無情時可以很殘忍（參考路加福音 13：1-2），但他也了解猶太人的權力結構並知道如何利用它們。彼拉多處理耶穌審判的方式，展現出他優柔寡斷、軟弱無能、妥協不力的一面。羅馬的座右銘是：「天塌下來也要伸張正義！」彼拉多根本不關心正義；他唯一關心的，是保護自己、他的職位和羅馬。可惜，他三者都失敗了！ As you read John’s account, you see Pilate seeking to find some “loophole” that would please both sides. He was afraid of the crowd, but then he grew more and more afraid of the prisoner! At least three times he announced that Jesus was not guilty of any crime (Luke 23:14; John 19:4; Luke 23:22; John 19:6). Yet he refused to release Him! 當你閱讀約翰的記載時，你會看到彼拉多試圖找到一些兩面討好的「漏洞」。他害怕人群，但後來他越來越害怕囚犯！他至少三次宣告耶穌無罪（路加福音23:14；約翰福音19:4；路加福音23:22；約翰福音19:6）。然而，他卻拒絕釋放耶穌！
The Roman “trial,” conducted by Pilate, revolved around four key questions. 彼拉多主持的羅馬「審判」圍繞著四個關鍵問題。
“What Is the Accusation?” (18:28–32) 「指控是什麼？」（18:28-32）
As soon as the Sanhedrin had voted to condemn Jesus, the officers took Him to the palace where Pilate was living during the Passover season. It was customary for the Roman governor to be in Jerusalem during Passover in case there were any outbursts of Jewish nationalism. The religious leaders did not hesitate to condemn an innocent man, but they were careful not to be defiled by walking on Gentile ground! It would be tragic to be ceremonially defiled during the seven days of Passover! 公會投票決定耶穌有罪後，差役們立即將他帶到彼拉多在逾越節期間居住的宮殿。按照慣例，逾越節期間，羅馬總督都會駐紮在耶路撒冷，以防猶太民族主義的爆發。宗教領袖們毫不猶豫地將無辜者定罪，但他們也小心翼翼，以免因行走在外邦人的地上而受到玷污！在逾越節七天裡被玷污了，真是太可悲了！
It was logical for Pilate to ask for the official accu sation. Instead of stating the charges clearly, the Jewish leaders “beat around the bush” and probably made the astute politician suspicious. Luke 23:2 lists three “offi cial charges”: (1) He led the nation astray; (2) He opposed paying tribute to Caesar; and (3) He claimed to be the Jewish Messiah and King. 彼拉多要求正式指控是合乎邏輯的。猶太領袖們非但沒有清楚地陳述指控，反而“拐彎抹角”，很可能引起了這位精明的政客的懷疑。路加福音23:2列出了三個「正式指控」：（1）他誤導了國家；（2）他反對向凱撒納稅；（3）他自稱是猶太人的彌賽亞和君王。
Pilate was not anxious to get involved in a Jewish court case, especially at Passover, so he tried to evade the issue. After all, if the prisoner was creating prob lems for the Jews, let the Jews try Him under their own law. Rome had permitted the Jews to retain a certain amount of jurisdiction, especially in matters relating to their religious laws and customs. (See Acts 18:12–16 for another example.) 彼拉多不想捲入猶太人的法庭案件，尤其是在逾越節，所以他試圖迴避這個問題。畢竟，如果囚犯給猶太人製造麻煩，就讓猶太人根據他們自己的律法來審判他吧。羅馬允許猶太人保留一定的管轄權，尤其是在涉及他們宗教法律和習俗的問題上。 （參考使徒行傳 18:12-16 的另一個例子。）
But had the Jews alone judged Jesus and found Him guilty, He would have been killed by stoning, and God had determined that the Son would be crucified (see John 3:14; 8:28; 12:32–33). Jesus was to bear the curse of the law and become a curse for us, and in order to do this, He had to hang on a tree (Deut. 21:22–23; Gal. 3:13). The fact that the Romans allowed the Jews to stone Stephen to death indicates that Rome was lenient with the Sanhedrin on some capital cases (Acts 7:57–60). 但如果只有猶太人審判耶穌並判他有罪，他就會被石頭打死，而上帝已經決定要把兒子釘在十字架上（參考約翰福音 3:14；8:28；12:32-33）。耶穌要承擔律法的咒詛，並為我們成為咒詛，為了做到這一點，他必須被掛在木頭上（申命記 21:22-23；加拉太書 3:13）。羅馬人允許猶太人用石頭將司提反打死，這一事實表明羅馬在某些死刑案件上對猶太公會寬大處理（使徒行傳 7:57-60）。
When you seriously consider the three accusations against Jesus, you quickly see that they were completely unsupportable. For one thing, He had not “subverted” the nation, either politically or religiously. Of course, He had publicly denounced the Pharisees and their hypocritical religious system, but He was not the first one—or the only one—to do that. Jesus had blessed the nation and brought them new hope. The fact that some of the militant Jews saw in Him a potential king (John 6:15) was not our Lord’s fault, and He fled from all such political demonstrations. 當你認真考慮對耶穌的三項指控時，你很快就會發現它們是完全站不住腳的。首先，他沒有在政治或宗教上「顛覆」國家。當然，他曾公開譴責法利賽人及其虛偽的宗教體系，但他並非第一個，也不是唯一一個這樣做的人。耶穌祝福了這個國家，並為他們帶來了新的希望。一些好戰的猶太人認為他有潛力成為君王（約翰福音6:15），這並不是我們主的錯，他逃離了所有此類政治示威。
As for opposing paying tribute to Caesar, He taught just the opposite! “Render therefore unto Caesar the things which are Caesar’s,” He said, “and unto God the things that are God’s” (Matt. 22:21). 至於反對向凱撒納稅，他的教導恰恰相反！他說：「凱撒的物當歸給凱撒，神的物當歸給神」（太22:21）。
He did claim to be King but not in a political sense. Even His own disciples did not fully understand these truths until after His resurrection (Acts 1:1–8). It is no wonder the common people sometimes misunderstood Him (Luke 19:11). Of course, the Jewish religious leaders were groping for any piece of evidence they could find on which they could build a case, and they were even willing to secure false witnesses! 他確實自稱是王，但不是在政治意義上。即使是他自己的門徒，直到他復活後才完全理解這些真理（使徒行傳1:1-8）。難怪一般人有時會誤解他（路加福音19:11）。當然，猶太宗教領袖們竭盡所能地尋找任何可以作為證據的證據，甚至不惜找來假證人！
“Are You the King of the Jews?” (18:33–38) 「你是猶太人的王嗎？」（18:33-38） The question asking Jesus if He was King of the Jews is recorded by each of the gospel writers. As Roman governor, Pilate would certainly be interested in the claims of any king. Messianic expectations always ran high at Passover season, and it would be easy for a Jewish pretender to incite the people into a riot or a rebellion against Rome. Pilate no doubt felt him self on safe ground when he asked about Christ’s kingship. 耶穌問耶穌是否是猶太人的王，這個問題在每本福音書的作者那裡都有記錄。身為羅馬統治者，彼拉多肯定會對任何君王的宣稱感興趣。逾越節期間，人們對彌賽亞的期望總是很高，而一個猶太覬覦者很容易煽動人民暴動或反抗羅馬。彼拉多在詢問基督的王權時，無疑地感到自己站穩了腳步。
However, he was not prepared for His answer. “It is as you say” (Matt. 27:11 nasb). But then Jesus added a question of His own: “Are you saying this on your own initiative, or did others tell you about Me?” (John 18:34 nasb). What was our Lord really asking? “What kind of a king do you have in mind? A Roman king or a Jewish king? A political king or a spiritual king?” Jesus was not evading the issue; He was forcing Pilate to clarify the matter for his own sake. After all, it was not Jesus who was on trial; it was Pilate! 然而，彼拉多並沒有準備好回答。 「你說的是」（太 27:11）。但隨後耶穌又提出了一個問題：「你是自己說的，還是別人告訴你關於我的？」（約翰福音 18:34）。我們的主真正想問的是什麼？ 「你心目中的王是什麼樣的？羅馬王還是猶太王？政治王還是屬靈王？」耶穌並沒有迴避這個問題；他是在迫使彼拉多為了自己的利益澄清此事。畢竟，受審的不是耶穌，而是彼拉多！
If Pilate had a Roman king in mind, then Jesus could be considered a rebel. If the governor was think ing about a Jewish kind of king, then political matters could be set aside. It is interesting that Pilate called Jesus “king” at least four times during the trial, and even used that title for the placard he hung on the cross (John 18:39; 19:3, 14–15, 19). 如果彼拉多心目中的王是羅馬王，那麼耶穌就可以被視為叛徒。如果這位巡撫心目中的王是猶太王，那麼政治問題就可以放在一邊了。有趣的是，彼拉多在審判期間至少四次稱耶穌為“王”，甚至用這個頭銜來稱呼他掛在十字架上的牌子（約翰福音18:39；19:3, 14-15, 19）。
Pilate’s reply to Jesus showed what the Romans thought of the Jews: “Am I a Jew?” No doubt there was an obvious note of disdain and sarcasm in his voice. Jesus was not a prisoner because Pilate had arrested him, but because His own nation’s leaders had arrested Him! Where there is smoke there must be fire, so Pilate asked, “What have You done?” 彼拉多對耶穌的回答顯示了羅馬人對猶太人的看法：「難道我是猶太人嗎？」毫無疑問，他的聲音帶著明顯的輕蔑和諷刺。耶穌之所以被囚禁，並非因為彼拉多逮捕了他，而是因為祂自己國家的領袖逮捕了祂！無風不起浪，於是彼拉多問：「你做了什麼？」
Graciously, Jesus consented to explain Himself and His kingdom. Yes, He admitted that He is a king, but His kingdom (reign) does not come from the authority of the world. The Jews were under Roman authority, and Pilate was under the authority of the emperor, but Jesus derived His authority from God. His kingdom is spiritual, in the hearts of His followers, and He does not depend on worldly or fleshly means to advance His cause. If His kingdom were from the world, by now His followers would have assembled an army and fought to release Him. 耶穌慷慨地同意解釋祂自己和祂的國度。是的，祂承認自己是王，但祂的國度（統治）並非來自世俗的權威。猶太人在羅馬人的權柄之下，彼拉多在皇帝的權柄之下，而耶穌的權柄是來自上帝。他的國是屬靈的，存在於跟隨者的心中，他不依賴世俗或肉體的手段來推進他的事業。如果他的國來自世界，他的跟隨者現在早就召集軍隊，為釋放祂而戰了。
Jesus did not say that He had no kingdom in this world, or that He would never rule on earth. He does have a kingdom in this world, wherever there are peo ple who have trusted Him and yielded to His sovereignty. One day He shall return and establish a righteous kingdom on earth (Dan. 7:13–28). Pilate’s concern was the source of this kingdom: where did Jesus derive His authority? 耶穌並沒有說他在世上沒有國度，也沒有說他永遠不會統治世上。祂確實在這個世界上有一個國度，在那裡有信靠祂、順服祂主權的人。有一天，祂會再來，在地上建立一個公義的國度（但以理書7:13-28）。彼拉多關心的是這個國度的來源：耶穌的權柄從何而來？
In John 18:37, Jesus explained who He is and what kind of kingdom belonged to Him. Pilate probably did not grasp the significance of these profound words, but we today can discern some of the meaning Jesus had in mind. He was “born,” which indicates His humanity, but He also “came into the world,” which indicates His deity. The fact that Jesus came “into the world” means that He had existed before His birth at Bethlehem, and this is an important and repeated truth in John’s gospel (John 1:9–10; 3:17, 19; 9:39; 10:36; 12:46; 16:28; 17:18). 在約翰福音18:37，耶穌解釋了祂是誰，以及什麼樣的國度屬於祂。彼拉多可能沒有領會這些深奧話語的意義，但我們今天可以辨別出耶穌心中的一些意義。他“生”了，這表明他的人性；但他也“來到世界”，這表明他的神性。耶穌「來到世上」這一事實意味著祂在伯利恆誕生之前就已經存在，這是約翰福音中反覆出現的重要真理（約翰福音 1:9-10；3:17, 19；9:39；10:36；12:46；16:28；17:18）。
But Jesus not only told Pilate of His origin; He also explained His ministry: to bear witness unto the truth. His was a spiritual kingdom of truth, and He won peo ple to His cause, not through force, but through conviction and persuasion. He spoke the truth of God’s Word, and all who were His people would respond to His call (see John 8:47; 10:27). Rome’s weapon was the sword; but our Lord’s weapon was the truth of God, the sword of the Spirit (Eph. 6:17). 耶穌不只告訴彼拉多祂的出身，也解釋了祂的使命：為真理作見證。祂的國度是真理的屬靈國度，祂贏得人心，不是靠武力，而是靠信念和說服。祂傳講神話語的真理，所有祂的子民都會回應祂的呼召（參考約翰福音 8:47；10:27）。羅馬的武器是刀劍；但我們主的武器是神的真理，聖靈的寶劍（弗 6:17）。
We do not know with what attitude Pilate asked his now-famous question, “What is truth?” In his classic essay “Of Truth,” Francis Bacon wrote, “‘What is Truth?’ said jesting Pilate; and would not stay for an answer.” But we are not certain that Pilate was jesting. Perhaps he was sincere. For centuries, Roman and Greek philosophers had discussed and debated this very question and had come to no settled conclusions. Whether Pilate was sneering or sighing as he asked the question, we do not know, so it would be unwise to pass judgment. 我們不知道彼拉多是以什麼態度提出他那如今已是著名問題：「什麼是真理？」法蘭西斯‧培根在其經典散文《論真理》中寫道：「彼拉多開玩笑地問道：『真理是什麼？』他不願留下來等答案。」但我們不確定彼拉多是否在開玩笑。或許他是真誠的。幾個世紀以來，羅馬和希臘的哲學家一直在討論和辯論這個問題，卻始終沒有定論。彼拉多提出這個問題時究竟是在冷笑還是在嘆息，我們不得而知，因此妄下結論並不明智。 At least he had the courage to face the crowd and declare his verdict: “I find in Him no fault at all.” But he did not get the response he desired, for the chief priests and elders only began to accuse Jesus all the more (see Matt. 27:12–14)! Jesus was silent before His accusers (1 Peter 2:21–23), and this silence amazed Pilate. Could this King not even defend Himself? If He did not speak, how could anyone secure any evidence? Pilate faced a dilemma. 至少他有勇氣面對眾人，宣告他的判決：「我查不出他有什麼罪來。」但他沒有得到他想要的回應，因為祭司長和長老們反而開始更加指控耶穌（參考馬太福音 27:12-14）！耶穌在控告祂的人面前保持沉默（彼得前書 2:21-23），這種沉默讓彼拉多感到驚訝。這位君王甚至不能為自己辯護嗎？如果他不說話，誰能獲得證據？彼拉多陷入了困境。
But the chief priests and elders solved his problem when they shouted that Jesus had stirred up the peo ple even in Galilee (Luke 23:5). Galilee! That was Herod’s responsibility, so why not send the prisoner to Herod, who was also in Jerusalem for the feast? Between John 18:38 and 39 you have the events recorded in Luke 23:6–12. Pilate’s maneuver did not solve his problem, because Herod sent Jesus back! All that it accomplished was the healing of the breach between these two rulers. Pilate still had to deal with Jesus and the Jews. 但是，當祭司長和長老們喊叫耶穌甚至在加利利也煽動百姓時（路加福音 23:5），他們解決了祂的問題。加利利！那是希律的責任，那為什麼不把囚犯送到也在耶路撒冷過節的希律那裡呢？約翰福音 18:38 和 39 之間，有路加福音 23:6-12 中記錄的事件。彼拉多的計謀並沒有解決他的問題，因為希律把耶穌送了回去！這不過是彌合了這兩個統治者之間的裂痕。彼拉多仍然需要處理耶穌和猶太人的問題。
“Shall I Release the King of the Jews?” (18:39— 19:7) 「我可以釋放猶太人的王嗎？」（18:39-19:7） The fact that Herod had found nothing worthy of death in Jesus encouraged Pilate to confront the Jewish leaders and seek to release the prisoner. He summoned the chief priests and rulers and told them that he found no guilt in Jesus, that Herod had found no guilt in Jesus, and that the next step would be to punish Jesus and release Him. The Jews had already made it clear that they wanted Jesus to die (John 18:31), but Pilate was feebly trying to do the noble thing. 希律在耶穌身上找不到任何該死的罪，這促使彼拉多與猶太領袖對峙，試圖釋放囚犯。他召集祭司長和官長，告訴他們，他和希律都找不到耶穌的罪，下一步就是懲罰耶穌，釋放他。猶太人已經明確表示他們希望耶穌死（約翰福音18:31），但彼拉多卻無力地試圖做一件高貴的事。
Hoping to strengthen this suggestion, Pilate offered to bargain with the Jewish leaders. It was a custom at Passover for the governor to release a prisoner and please the Jews; so, why not release Jesus? Or, he could release Barabbas, but why would the Jews want Barabbas set free? After all, he was a robber (John 18:40), a notorious prisoner (Matt. 27:16), an insur rectionist, and a murderer (Luke 23:19). Who would want that kind of a prisoner turned loose? 為了強化這個建議，彼拉多提出與猶太領袖討價還價。逾越節的習俗是，巡撫釋放囚犯，取悅猶太人；那麼，為什麼不釋放耶穌呢？或者，他可以釋放巴拉巴，但猶太人為什麼要釋放巴拉巴？畢竟，他是個強盜（約翰福音18:40），一個臭名昭著的囚犯（馬太福音27:16），一個叛亂分子，一個殺人犯（路加福音23:19）。誰會希望釋放這樣的囚犯？
Incredible as it seems, the crowd asked for Barabbas! The people were persuaded by the chief priests and elders (Matt. 27:20), whose religious con victions did not motivate them toward justice and equity. National feelings always increased during Passover, and a vote for Barabbas was a vote against Rome. Even though Jesus had been a popular figure among the people, many of them no doubt were disap pointed that He had not led a popular uprising to overthrow Rome. Perhaps they had even hoped that His “triumphal entry” a few days before would be the start of Jewish liberation. 令人難以置信，人群竟然要求釋放巴拉巴！人們被祭司長和長老說服了（太27:20），他們的宗教信仰並沒有激勵他們追求正義和公平。逾越節期間，民族情緒總是高漲，投票支持巴拉巴等於投票反對羅馬。儘管耶穌一直深受民眾愛戴，但許多人無疑對他未能領導民眾起義推翻羅馬感到失望。或許他們甚至希望，幾天前他「凱旋入城」會成為猶太人解放的開端。
There is no explaining how a mob chooses its heroes. No doubt many of the Jews admired Barabbas for his cunning and courage, and they rejoiced that he was fighting Rome. Had they honestly compared and contrasted the two “candidates,” the people would have had to vote for Jesus Christ. But when a mob is manip ulated by crafty leaders, in an atmosphere of patriotic fervor, it loses itself and starts to think with its feelings instead of its brains. Their condemning vote said noth ing about the Son of God, but it said a great deal about them. 一群暴徒如何選擇他們的英雄，難以解釋。毫無疑問，許多猶太人欽佩巴拉巴的狡猾和勇氣，並因他與羅馬作戰而歡欣鼓舞。如果他們誠實地比較和對比這兩位“候選人”，人們就不得不投票支持耶穌基督了。但是，當一群暴徒被狡猾的領袖操縱時，在愛國熱情的氛圍中，他們會迷失自我，開始憑感情而不是理智思考。他們投下的譴責票並沒有反映出上帝之子的情況，但卻反映了他們自身的許多問題。
Never at a loss for an idea, Pilate tried a new approach—sympathy. The crowd had cried “Crucify him!” (Mark 15:14), but perhaps they would be pla cated if Jesus were scourged. What man could behold a scourged prisoner and still want the victim crucified? The scourge was a leather whip, knotted and weighted with pieces of metal or bone, and many a prisoner never survived the whipping. It pains us to think that the sinless Son of God was subjected to such cruelty. He was innocent, yet He was treated as though He were guilty, and He did it for us. He was slapped in the face before Annas (John 18:22), and spat on and beaten before Caiaphas and the council (Matt. 26:67). Pilate scourged Him and the soldiers smote Him (John 19:1–3), and before they led Him to Calvary, the sol diers mocked Him and beat Him with a rod (Mark 15:19). How much He suffered for us! 彼拉多從不束手無策，他嘗試了一種新方法——同情。群眾喊著「把他釘十字架！」（可 15:14），但如果耶穌被鞭打，也許他們會得到安撫。什麼人能看見一個被鞭打的囚犯而仍然希望將受害者釘在十字架上？鞭子是一根皮鞭，上面纏著金屬片或骨頭，加重重量，許多囚犯在鞭打之後都無法倖免。想到無罪的神子遭受如此殘酷的對待，我們深感痛心。祂本是無辜的，卻被當作有罪的對待，而且是為了我們。祂在亞那面前被打耳光（約翰福音18:22），在該亞法和公會面前被吐唾沫、被鞭打（馬太福音26:67）。彼拉多鞭打祂，士兵們擊打祂（約翰福音19:1-3），在將祂帶到髑髏地之前，士兵們戲弄祂，用杖打祂（馬可福音15:19）。祂為我們承受了多少苦難！
Pilate had called Him “King of the Jews” (John 18:39), so the soldiers decided that the “king” should have a crown and a robe. The Jews had mocked His claim to being a prophet (Matt. 26:67–68), and now the Gentiles mocked His claim to being a king. The verb tenses in the Greek text in John 19:3 indicate that the soldiers repeatedly came to Him, mocked Him, and beat Him with their hands. The forces of hell were having a heyday in Pilate’s hall. 彼拉多稱祂為「猶太人的王」（約翰福音18:39），所以兵丁決定給這位「王」戴上冠冕，穿上長袍。猶太人曾嘲笑祂自稱是先知（太26:67-68），如今外邦人也嘲笑祂自稱是王。約翰福音19:3希臘文原文的動詞時態表明，兵丁屢次來到祂面前，戲弄祂，並用手打祂。地獄的勢力在彼拉多的官邸裡如日中天。
Sin had brought thorns and thistles into the world (Gen. 3:17–19), so it was only fitting that the Creator wear a crown of thorns as He bore the sins of the world on the cross. The very metal He had created and placed in the ground was used to make nails to pound through His hands and feet. 罪將荊棘和蒺藜帶入世界（創3:17-19），因此，當造物主在十字架上承擔世人的罪孽時，戴上荊棘冠冕是再合適不過的了。祂所創造並埋在地裡的金屬，正是用來做釘子，刺穿祂的手腳。
For the third time, Pilate went out to face the peo ple (John 18:29, 38; 19:4), this time bringing Jesus with him. Surely the sight of this scourged and humil iated prisoner would arouse some pity in their hearts, but it did not. For the second time, Pilate declared that he found no fault in Jesus, but his words only aroused their hateful passions more. “Behold the man!” carries the idea, “Look at this poor fellow! Hasn’t He suffered enough? Take pity on Him and let me release Him.” It was a noble effort on Pilate’s part, but it failed. 彼拉多第三次出去面對民眾（約18:29, 38；19:4），這次他帶著耶穌。看到這個飽受鞭打和羞辱的囚犯，想必會在他們心中激起一絲憐憫之心，但事實並非如此。彼拉多第二次宣稱他查不出耶穌有什麼罪，但他的話卻更加激起了他們的仇恨。 「看這個人！」這句話的意思是：「看看這個可憐的人！他受的苦還不夠嗎？可憐他吧，讓我釋放他吧。」這是彼拉多高尚的努力，但卻失敗了。
The failure of Pilate’s plan teaches us an important lesson: it takes more than human sentiment to bring the lost sinner to salvation. There is a view of the Atonement called “the moral influence theory” that would fit right into the governor’s approach. It states that the realization of our Lord’s sufferings moves the heart of the sinner so that he turns from sin and begins to love God. It is purely subjective and has no bearing on the holiness of God or the importance of satisfying divine justice. 彼拉多計畫的失敗教會了我們一個重要的教訓：要讓迷失的罪人獲得救贖，僅僅依靠人的情感是不夠的。有一種關於贖罪的觀點被稱為“道德影響論”，它與巡撫的做法完全契合。這個理論認為，意識到主所受的苦難會觸動罪人的心，使他離棄罪惡，開始愛上帝。它純粹是主觀的，與上帝的聖潔或滿足神聖公義的重要性無關。
If any crowd should have been moved by pity, it was the Jewish crowd that waited on Pilate. What nation has suffered more than the Jews? Here was one of their own, a Jewish prophet, suffering unjustly at the hands of the Romans, and the Jews did not repent or even show any touch of pity! If sinners who actually saw Christ in His suffering did not repent, what hope is there for people twenty centuries later who only read about His agonies? 如果說有哪群人應該被憐憫所感動，那就是等候彼拉多的猶太人。哪個民族比猶太人所受的苦難更多？他們當中有一位是猶太人的先知，在羅馬人手中遭受不公義的對待，而猶太人卻沒有悔改，甚至沒有表現出一絲憐憫！如果親眼目睹基督受難的罪人都不悔改，那麼二十個世紀後，那些只讀到祂痛苦故事的人們還有什麼希望呢？
The cross involves much more than an exhibition of innocent suffering. On that cross, the Son of God paid the price for the sins of the world and thereby declared the love of God and defended the holiness and justice of God. We are not saved by feeling pity for Jesus. We are saved by repenting of our sins and trust ing Jesus, the sinless substitute. “If Christ was not actually doing something by His death,” wrote Dr. Leon Morris, “then we are confronted with a piece of showmanship, nothing more.” 十字架的意義遠不止於展示無辜者的苦難。在十字架上，上帝的兒子為世人的罪付出了代價，因而宣告了上帝的愛，捍衛了上帝的聖潔和公義。我們得救不是因為憐憫耶穌。我們得救是因悔改我們的罪並信靠耶穌－那位無罪的替身。利昂‧莫里斯博士寫道：「如果基督的死並非真在成就什麼，那麼我們所面對的就只是一場作秀，僅此而已。」
This does not mean that it is wrong for the believer to contemplate the cross and meditate on Christ’s suffer ings. The familiar hymn “When I Survey the Wond’rous Cross” helps us realize afresh the price that Jesus paid for us, but we must not confuse sentimentality with true spiritual emotion. It is one thing to shed tears during a church service and quite something else to sacrifice, suffer, and serve after the meeting has ended. We do not simply contemplate the cross; we carry it. 這並不意味著信徒沉思十字架、默想基督的苦難是錯誤的。我們耳熟能詳的讚美詩《當我凝視奇妙的十字架》幫助我們重新認識到耶穌為我們付出的代價，但我們絕不能將感傷與真正的屬靈情感混為一談。在教會禮拜中流淚是一回事，而禮拜結束後的犧牲、受苦和服事則是另一回事。我們不只是沉思十字架；我們背負著它。
For the third time, Pilate announced, “I find no fault in Him!” The crowd might well have shouted, “Then why did you have Him scourged?” Pilate’s actions belied his words. He was a weak-willed man who, like many politicians, hoped to find a happy compromise that would please everybody. The Chinese teacher Confucius defined “cowardice” as “to know what is right and not do it.” 彼拉多第三次宣告：「我查不出祂有什麼罪來！」眾人很可能會喊道：「那你們為什麼鞭打祂？」彼拉多的言行與他所說的相悖。他意志薄弱，像許多政客一樣，希望找到一個讓所有人都滿意的妥協方案。中國教師孔子將「懦弱」定義為「知之為善，而不去行」。
The religious leaders were not at a loss for a power ful reply: “We have a law, and by our law he ought to die, because he made himself the Son of God” (John 19:7). This statement is not found in the other Gospels (but see Matt. 26:63–64); however, it fits right into John’s purpose in writing his gospel (John 20:31). 宗教領袖們不禁想出一個強有力的反駁：「我們有律法，按那律法，祂該死，因祂以自己為神的兒子。」（約翰福音19:7）這句話在其他福音書中沒有出現（但見馬太福音26:63-64）；然而，它恰好符合約翰寫這本福音書的目的（約翰福音20:31）。
“Where Are You From?” (19:8–16) 「你是從哪裡來的？」（19:8-16） The Romans and Greeks had numerous myths about the gods coming to earth as men (note Acts 14:8–13), so it is likely that Pilate responded to the phrase “Son of God” with these stories in mind. Already the gover nor had been impressed by the words and demeanor of our Lord; he had never met a prisoner like Him before. Was He indeed a god come to earth? Did He have supernatural powers? No wonder Pilate was start ing to be afraid! Also, Pilate’s wife had sent him a strange message that he should have nothing to do with Jesus (Matt. 27:19). Jesus had even come into her dreams! 羅馬人和希臘人有許多關於神化身為人的神話（注意使徒行傳 14:8-13），所以彼拉多聽到「神的兒子」這個詞時很可能想到了這些故事。總督已經被我們主的言行舉止所打動；他以前從未見過像他這樣的囚犯。他真的是神來到人間嗎？他有超自然的力量嗎？難怪彼拉多開始害怕！此外，彼拉多的妻子也給他捎了個奇怪的信息，叫他不要理會耶穌（太 27:19）。耶穌甚至出現在她的夢中！
Why did Jesus not answer Pilate’s question? Because He had already answered it (John 18:36–37). It is a basic spiritual principle that God does not reveal new truth to us if we fail to act on the truth we already know. Furthermore, Pilate had already made it clear that he was not personally interested in spiritual truth. All he was concerned about was maintaining peace in Jerusalem as he tried to expedite the trial of Jesus of Nazareth. Pilate did not deserve an answer! 為什麼耶穌不回答彼拉多的問題？因為他已經回答了（約翰福音 18:36-37）。如果我們不按照已知的真理行事，上帝就不會向我們揭示新的真理，這是一個基本的屬靈原則。此外，彼拉多已經明確表示他個人對屬靈真理不感興趣。他所關心的只是維護耶路撒冷的和平，因為他試圖加快對拿撒勒人耶穌的審判。彼拉多不配得到答案！
Fear and anger often go together. When we are afraid we are weak, we go to the other extreme and try to appear strong. This is what Pilate did as he reminded Jesus of his Roman authority. But his statement did not demonstrate his power; it demonstrated his weakness. For if he had the authority to release Jesus, why did he not do it? He condemned himself with his own boastful words. 恐懼和憤怒往往相伴而生。當我們害怕時，我們就會軟弱，走向另一個極端，試著表現得堅強。彼拉多就是這樣提醒耶穌他在羅馬的權威。但他的言論並沒有展現他的權力，反而暴露了他的軟弱。因為如果他有權釋放耶穌，為什麼不呢？他用自己誇誇其談的話語定了自己的罪。
Of course, our Lord’s silence before both Herod and Pilate was a fulfillment of Isaiah 53:7. Peter later used this as an example for suffering Christians to fol low (1 Peter 2:18–23). 當然，我們的主在希律和彼拉多面前的沉默應驗了以賽亞書53:7。彼得後來以此作為受苦基督徒效法的榜樣（彼得前書2:18-23）。 John 19:11 records our Lord’s last words to Pilate, words that reveal His faith in the Father and His sur render to His will (see 1 Peter 2:23; 4:19). All authority comes from God (Rom. 13:1ff.). Jesus was able to sur render to Rome and the Jews because He was first of all yielded to God. Pilate was boasting about his authority (John 19:10), but Jesus reminded him that his so-called authority was only delegated to him from God. One day God would call him to account for the way he had used his privileges and responsibilities. 約翰福音19:11記錄了我們的主對彼拉多說的最後一句話，這些話顯示了他對父的信心和他對父旨意的順服（參考彼得前書2:23；4:19）。一切權柄都來自神（羅馬書13:1及以後）。耶穌之所以能夠屈服於羅馬和猶太人，是因為祂首先順服了上帝。彼拉多誇耀他的權柄（約翰福音19:10），但耶穌提醒他，他所謂的權柄只是上帝授予他的。終有一天，上帝會要求他為他濫用特權和責任的方式負責。
To whom was Jesus referring when He said “he that delivered me up unto thee”? Certainly not God, because God does not and cannot sin. Jesus was refer ring to Caiaphas, the corrupt high priest who had long before determined that Jesus must die (John 11:47–54). Caiaphas knew the Scriptures and had been given every opportunity to examine the evidence. He had willfully closed his eyes and hardened his heart. He had seen to it that Jesus was not given a fair trial. It was his associates who were inciting the mob to cry, “Let Him be crucified!” Pilate was a spiritually blind pagan, but Caiaphas was a Jew who had a knowledge of Scripture. Therefore, it was Caiaphas, not Pilate, who had the greater sin. 耶穌說「把我交給你的那人」指的是誰？當然不是神，因為神不犯罪，也不能犯罪。耶穌指的是該亞法，那個腐敗的大祭司，他很久以前就認定耶穌必須死（約翰福音11:47-54）。該亞法熟知聖經，並且有充分的機會去查驗證據。但他卻故意閉上眼睛，硬著心腸。他不讓耶穌得到公正的審判。是他的同夥煽動暴徒高喊「把他釘十字架！」彼拉多是個靈性盲目的異教徒，而該亞法是個熟悉聖經的猶太人。因此，該亞法，而不是彼拉多，罪孽更重。
What a dilemma Pilate was in! How would he go about investigating the claim that Jesus was “the Son of God”? And there was no evidence that He was a trou blemaker or a seditionist. In a final burst of courage, Pilate tried to release Jesus. John does not tell us what steps Pilate took (the Greek text says “he kept seeking to release Him”), but they all failed. In fact, the crowd started to accuse Pilate of being a traitor to Caesar! This was too much for the governor, so he gave his official verdict and delivered Jesus to be crucified. Matthew tells us that Pilate washed his hands before the crowd (Matt. 27:24), but this did not cleanse his heart. Alas, it was Pilate who was on trial, not Jesus! 彼拉多陷入了多麼兩難的境地！他該如何調查耶穌是「神的兒子」的說法呢？而且沒有任何證據顯示耶穌是一個惹是生非的人或煽動叛亂的人。彼拉多鼓起勇氣，試圖釋放耶穌。約翰沒有告訴我們彼拉多採取了哪些步驟（希臘文本說「他一直想要釋放他」），但都失敗了。事實上，群眾開始指責彼拉多是凱撒的叛徒！這讓巡撫無法忍受，於是他正式下達判決，將耶穌交給巡撫釘在十字架上。馬太告訴我們，彼拉多在人群面前洗手（太27:24），但這並沒有洗淨他的心。唉，受審的是彼拉多，而不是耶穌！
It is likely that John used Roman time, so that “the sixth hour” would have been 6 a.m. Mark tells us that Jesus was crucified “the third hour,” which, in Jewish reckoning, would have been 9 a.m. Since John wrote “about the sixth hour,” we need not try to figure out why it took three hours to get Jesus from Pilate’s hall to Calvary. 約翰很可能使用的是羅馬時間，所以「午正」應該是早上6點。馬可告訴我們耶穌是在「巳初」被釘上十字架的，按照猶太人的計算方式，應該是早上9點。既然約翰寫的是“約在午正”，我們就不必費心去想為什麼要花三個小時才把耶穌從彼拉多的大廳送到髑髏地。
The “preparation” refers to the preparation for the Sabbath (see John 19:31), which would begin at sun down that day (Friday). Being the Passover Sabbath, it was an especially holy day. The religious leaders were more concerned about their traditions than they were knowing the truth and obeying the will of God. On a high and holy day, they crucified their own Messiah, Jesus the Son of God! 「預備」指的是為安息日（參考約翰福音19:31）做準備，安息日從當天（星期五）日落時開始。由於是逾越節安息日，這一天格外神聖。宗教領袖更關心他們的傳統，而不是了解真理和遵行上帝的旨意。在一個崇高而神聖的日子，他們把自己的彌賽亞，上帝的兒子耶穌釘上了十字架！
The crowd had the last word: “We have no king but Caesar!” “We will not have this man to reign over us” (Luke 19:14). Well-meaning preachers have often said that the crowd that on Palm Sunday shouted “Hosanna!” turned right around and shouted “Crucify Him!” on Good Friday. However, it was two different crowds. The Palm Sunday crowd came primarily from Galilee, where Jesus was very popular. The crowd at Pilate’s hall was from Judea and Jerusalem, where the religious leaders were very much in control. If the Galilean disciples had had their way, they would have revolted and delivered Jesus! From the human standpoint, the trial of Jesus was the greatest crime and tragedy in history. From the divine viewpoint, it was the fulfillment of prophecy and the accomplishment of the will of God. The fact that God had planned all of this did not absolve the participants of their responsibility. In fact, at Pentecost, Peter put both ideas together in one statement (Acts 2:23). 群眾說了最後的話：「除了凱撒，我們沒有王！」「我們不要這個人作我們的王」（路加福音19:14）。好心的傳道人常說，在棕櫚主日高呼「和散那！」的人群，到了耶穌受難日卻轉而高喊「釘他十字架！」。然而，這是兩群不同的族群。棕櫚主日的人群主要來自加利利，耶穌在那裡很受歡迎。彼拉多大廳的人群來自猶太和耶路撒冷，那裡的宗教領袖控制一切。如果加利利的門徒得逞，他們早就起來反抗，交出耶穌了！從人的角度來看，對耶穌的審判是歷史上最大的罪行和悲劇。從神的角度來看，這是預言的應驗，也是神旨意的成就。神計劃了這一切，但這並不能免除參與者的責任。事實上，在五旬節，彼得在一句話中將這兩個概念結合在一起（使徒行傳2:23）。
When Israel asked to have a king, and God gave them Saul, the nation rejected God the Father (1 Sam. 8:5–7). When they asked for Barabbas, they rejected God the Son. Today, they are rejecting the pleading of God the Holy Spirit (Acts 7:51; Rom. 10:21). Yet there will come a day when they shall see their King, believe, and be saved (Zech. 12:10–11; Matt. 24:30; Rev. 1:7). 當以色列人求君王，神賜給他們掃羅時，這個國家拒絕了父神（撒母耳記上8:5-7）。當他們求巴拉巴時，他們拒絕了子神。今天，他們拒絕了聖靈的懇求（使徒行傳7:51；羅馬書10:21）。然而，終有一天，他們會見到他們的君王，相信並得救（撒迦利亞書12:10-11；馬太福音24:30；啟示錄1:7）。
Both the nation and the governor were on trial, and both failed miserably. 國家和州長都面臨考驗，但都慘敗。
May we not fail. 願我們不要失敗.
May we not fail
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