128 (約20章) “Even the death of the cross ” “甚至死在十字架上” 07/08/2025
CHAPTER TWENTY-ONE 第二十一章 John 19:17–42 約翰福音 19:17-42 “EVEN THE DEATH OF THE CROSS” “甚至死在十字架上”
The Apostle’s Creed states it without embellish ment: “He was crucified, dead, and buried.” These three events are described in John 19:17–42, momentous events that we should understand not only from the historical point of view but also from the doc trinal. What happened is important; why it happened is also important, if you hope to go to heaven. 使徒信經直截了當地陳述了這一點：「他被釘在十字架上，死了，埋葬了。」這三個事件在約翰福音19:17-42中都有描述，這些事件意義重大，我們不僅應該從歷史的角度，也應該從教義的角度來理解。發生了什麼事很重要；如果你希望升天堂，為什麼發生也很重要。
Crucified (19:17–27) 釘十字架（19:17-27） Pilate delivered Jesus to the chief priests, and they, with the help of the Roman soldiers, took Jesus to be cruci fied. “It was the most cruel and shameful of all punishments,” said the Roman statesman-philosopher Cicero. “Let it never come near the body of a Roman citizen; nay, not even near his thoughts or eyes or ears.” 彼拉多把耶穌交給祭司長，他們在羅馬士兵的幫助下，把耶穌帶去釘十字架。 「這是所有懲罰中最殘酷、最可恥的，」羅馬政治家兼哲學家西塞羅說。 「它永遠不能靠近羅馬公民的身體；甚至不能靠近他的思想、眼睛或耳朵。」
Crucifixion probably had its origin among the Persians and Phoenicians, but it was the Romans who made special use of it. No Roman citizen could be cru cified, though there were exceptions. This mode of capital punishment was reserved for the lowest kind of criminals, particularly those who promoted insurrec tion. Today, we think of the cross as a symbol of glory and victory, but in Pilate’s day, the cross stood for the basest kind of rejection, shame, and suffering. It was Jesus who made the difference. 釘十字架的刑罰可能起源於波斯人和腓尼基人，但羅馬人是這一刑罰的特殊使用者。羅馬公民不得被釘死在十字架上，但也有例外。這種死刑只用於最卑微的罪犯，特別是那些煽動叛亂的人。今天，我們認為十字架是榮耀和勝利的象徵，但在彼拉多時代，十字架代表著最卑劣的拒絕、羞辱和苦難。耶穌改變了這一切。
It was customary for the criminal to carry his cross, or at least the crossbeam, from the hall of judgment to the place of execution. Jesus began the mile-long walk carrying His cross, but He was relieved by Simon of Cyrene, whom the Roman soldiers “drafted” to do the job. We do not know why Jesus was relieved of this burden; the Scriptures are silent. Was He too weak from the scourgings to carry the load? Was His weak ness holding back the procession at a time when the Jews were anxious to get it over with so they could cel ebrate their Passover Sabbath? One thing is sure: the bearing of the cross was a mark of guilt, and Jesus was not guilty (see Mark 15:20–21; Rom. 16:13). 按照慣例，罪犯要背著十字架，或至少是橫梁，從審判廳走到行刑地。耶穌背著十字架開始了長達一英里的步行，但古利奈人西門接替了祂，羅馬士兵「徵召」他來做這項工作。我們不知道耶穌為何被拯救出來；聖經沒有提及。難道祂被鞭打得太虛弱，無法承擔這份重擔嗎？猶太人急於結束這一切，以便慶祝逾越節安息日，難道是因為耶穌的軟弱阻礙了遊行嗎？有一件事是肯定的：背負十字架是罪的標誌，而耶穌是無罪的（參考馬可福音15:20-21；羅馬書16:13）。
It was also required that the criminal wear a placard announcing his crime. The only announcement recorded in the Gospels is the one that Pilate wrote: “This is Jesus of Nazareth the King of the Jews.” The chief priests protested the title, but Pilate refused to change it. It was his final thrust against the Jewish reli gious establishment. He knew that the priests and elders envied Jesus and wanted to destroy Him (Matt. 27:18). A shrewd politician like Pilate well understood the workings of the Jewish religious establishment. He knew that his placard would insult and embarrass them, and that is exactly what he wanted. 此外，罪犯也必須配戴宣告其罪行的牌子。福音書中唯一記錄的宣告是彼拉多寫的：「這是拿撒勒人耶穌，猶太人的王。」祭司長們對這個頭銜提出抗議，但彼拉多拒絕更改。這是他對猶太宗教權威的最後一擊。他知道祭司和長老們嫉妒耶穌，想要除掉他（太27:18）。像彼拉多這樣精明的政客，深諳猶太宗教權威的運作之道。他知道他的牌子會侮辱他們，讓他們難堪，而這正是他想要的。
The fact that this title was written in Hebrew (Aramaic), Greek, and Latin is significant. For one thing, it shows that our Lord was crucified in a place where many peoples and nations met, a cosmopolitan place. Hebrew is the language of religion, Greek of phi losophy, and Latin of law, and all three combined to crucify the Son of God. But what He did on the cross, He did for the whole world! In this gospel, John emphasizes the worldwide dimensions of the work of Christ. Without realizing it, Pilate wrote a “gospel tract” when he prepared this title, for one of the thieves discovered that Jesus was King, and he asked entrance into His kingdom. 這個標題用希伯來文（亞蘭文）、希臘文和拉丁文寫成，意義非凡。首先，它表明我們的主被釘在十字架上，那裡是眾多民族和國家匯聚的地方，一個國際化的城市。希伯來文是宗教語言，希臘文是哲學語言，拉丁文是法律語言，這三種語言結合在一起，將神的兒子釘在十字架上。但他在十字架上所做的，是為了全世界！在這本福音書中，約翰強調了基督工作的全球性。當彼拉多在準備這個標題時，無意中寫了一份“福音單張”，因為其中一個強盜發現耶穌是王，並請求進入祂的國度。這個標題用希伯來文（亞蘭文）、希臘文和拉丁文寫成，意義非凡。首先，它表明我們的主被釘在十字架上，那裡是眾多民族和國家匯聚的地方，一個國際化的城市。希伯來文是宗教語言，希臘文是哲學語言，拉丁文是法律語言，這三種語言結合在一起，將神的兒子釘在十字架上。但他在十字架上所做的，是為了全世界！在這本福音書中，約翰強調了基督工作的全球性。當彼拉多在準備這個標題時，無意中寫了一份“福音單張”，因為其中一個強盜發現耶穌是王，並請求進入他的國度.
Jesus was crucified outside the city (Heb. 13:11–13) between two other victims, possibly associ ates of Barabbas. We do not know where our Savior’s cross stood. There have been so many changes in the topography of Jerusalem since AD 70, when Titus and the Romans destroyed it, that it is impossible to deter mine accurately either our Lord’s route to the cross or where the cross stood. Pilgrims to the Holy Land today are shown both the Church of the Holy Sepulcher and “Gordon’s Calvary” near the garden tomb. 耶穌被釘在城外的十字架上（希伯來書 13:11-13），釘在另外兩個受害者中間，這兩個受害者可能是巴拉巴的同夥。我們不知道救世主的十字架放在哪裡。自公元 70 年提圖斯和羅馬人摧毀耶路撒冷以來，耶路撒冷的地形發生了許多變化，以至於無法準確地確定我們的主走向十字架的路線或十字架放在哪裡。今天前往聖地的朝聖者可以看到聖墓教堂和花園墓地附近的「戈登的髑髏地」。
The Hebrew word Golgotha means “cranium, skull”; Calvary is the Latin equivalent. We are not told why it had this peculiar name. Certainly Jewish people would not permit unclean skulls to be left at a place of public execution! For that matter, the bodies (with heads intact) were usually disposed of by burial (if the victims had friends) or by throwing them on the pub lic garbage dump. “Gordon’s Calvary” does resemble a skull, but did the terrain look like that two thousand years ago? 希伯來文 Golgotha 的意思是「頭骨，頭骨」；Calvary 是拉丁文的同義詞。我們不知道為什麼它有這個奇怪的名字。猶太人絕對不會允許不潔的頭骨留在公開處決的地方！事實上，屍體（頭部完好）通常會被埋葬（如果受害者有朋友）或被丟進公共垃圾場。 「戈登的髑髏地」確實像一顆骷髏，但兩千年前的地形真的像那樣嗎？
That Jesus was crucified with two notorious thieves only added to the shame. But it also fulfilled Isaiah 53:12: “He was numbered with the transgressors.” He was treated like a common criminal! 耶穌與兩個臭名昭著的強盜一起被釘在十字架上，這更增添了恥辱。但這也應驗了以賽亞書53:12的預言：「他被列在罪犯之中。」他被當作普通罪犯對待！
Modern executions are usually carried out in almost clinical privacy, but Jesus was nailed to a cross and hung up for everyone to see. It was Passover season and there were thousands of visitors in the city. The place of execution was outside the city where many people would pass. Jesus was a well-known figure, so His arrest and condemnation would be topics for discussion. It was natural for people to gather and watch the grim scene. 現代的處決通常在幾乎私密的診所裡進行，但耶穌卻被釘在十字架上，掛在眾人面前。當時正值逾越節，城裡有成千上萬的遊客。行刑地點在城外，許多人會經過。耶穌是名人，所以他的被捕和定罪自然會成為人們討論的話題。人們聚集在一起，觀看這殘酷的場面，這是很自然的。
Of course, the soldiers had to be there; that was their job. At most Roman executions, a centurion would be assigned with four soldiers to assist him. Since Jesus was a popular teacher with many followers, Pilate may have assigned more guards to Golgotha. It was the privilege of the soldiers to share whatever per sonal belongings the victims had, so they divided up all that Jesus owned—His personal clothing. He would have had a turban, a pair of sandals, an undergarment (the seamless robe), an outer garment, and a girdle. The four men each took a piece of clothing, and then they gambled for the seamless robe. This fulfilled Psalm 22:18. 當然，士兵們必須在場；這是他們的工作。在大多數羅馬處決中，都會指派一名百夫長和四名士兵來協助他。由於耶穌是一位深受愛戴的教師，擁有眾多追隨者，彼拉多可能在各各他派了更多的衛兵。士兵有權分享受害者的所有個人物品，所以他們瓜分了耶穌的所有財產——祂的私人衣物。祂應該有頭巾、涼鞋、內衣（無縫的長袍）、外衣和腰帶。四個人每人拿了一件衣服，然後他們賭一把，要拿那件無縫的長袍。這應驗了詩篇22:18的預言。
John does not record it, but the other gospel writ ers tell us that some of the people passing by reviled Jesus, no doubt at the instigation of the chief priests and scribes (Mark 15:29–32). When you read Psalm 22, you see how David used the image of animals to describe the people who persecuted our Lord: bulls (Ps. 22:12), lions (Ps. 22:13, 21), and dogs (Ps. 22:16, 20). When men reject their Lord, they become like animals. 約翰沒有記載，但其他福音作者告訴我們，有些路過的人辱罵耶穌，無疑是在祭司長和文士的教唆下（馬可福音15:29-32）。當你閱讀詩篇22篇時，你會看到大衛如何用動物的圖像來形容那些迫害我們主的人：公牛（詩篇22:12）、獅子（詩篇22:13, 21）和犬類（詩篇22:16, 20）。當人們拒絕他們的主時，他們就變得像動物一樣。
A group of women, along with the apostle John, stood near the cross. (Later, they would move farther away and join other friends of Jesus [Matt. 27:55–56; Mark 15:40–41].) John specifies four women: Mary, the mother of Jesus; His mother’s sister, Salome, the mother of James and John; Mary, the wife of Clopas (Cleophas); and Mary Magdalene. It took courage to stand there in the midst of such hatred and ridicule, but their being there must have encouraged our Lord. 一群婦女和使徒約翰一起站在十字架附近。 （後來，她們走得更遠，加入耶穌的其他朋友[馬太福音27:55-56；馬可福音15:40-41]。）約翰指定了四個女人：耶穌的母親馬利亞；祂母親的姊妹，雅各和約翰的母親撒羅米；革羅罷的妻子馬利亞；以及抹大拉的馬利亞。在如此仇恨和嘲笑的環境中站在那裡需要勇氣，但她們在那裡一定鼓勵了我們的主。
The first time we meet Mary in the gospel of John, she is attending a wedding (John 2:1–11); now she is preparing for a burial. The hour had come! She was experiencing “the sword” that had been predicted years before (Luke 2:35). Her silence is significant, for if any one could have rescued Jesus, it was His mother. All she had to do was announce that His claims were false— but she said nothing! What a testimony to the deity of Christ. 我們在約翰福音中第一次遇到馬利亞，她正在參加一個婚禮（約翰福音2:1-11）；現在她正在準備葬禮。時候到了！她正在經歷多年前預言的「刀劍」（路加福音2:35）。她的沉默意義深遠，因為如果有人能救耶穌，那就是他的母親。她只需宣告耶穌的說辭是錯的——但她什麼也沒說！這真是對基督神性的有力證明。
Jesus assured her of His love, and He gave His choicest disciple, who rested on His bosom, to be her adopted son and to care for her. Whether that moment John took Mary away from the scene and took her home, we do not know. We do know that he cared for her and that she was among the believers in the Upper Room as they awaited Pentecost (Acts 1:14). Even while He was performing the great work of redemp tion, Jesus was faithful to His responsibilities as a son. What an honor it was for John to take his Lord’s place in Mary’s life! 耶穌向她保證祂的愛，並將祂最揀選的門徒，就是靠在祂懷裡的，賜給她作她的義子，照顧她。我們不知道那一刻約翰是否帶馬利亞離開現場，帶她回家。我們知道祂關心她，而且她當時就在樓上的房間裡，和信徒們一起等候五旬節的到來（使徒行傳 1:14）。即使在祂執行偉大的救贖工作時，耶穌也忠於祂作為兒子的責任。約翰能夠代替主在馬利亞的生命中佔有一席之地，這是何等的榮耀！
Do not confuse Mary Magdalene with the “sinful woman” described in Luke 7:36ff. Jesus had delivered Mary Magdalene from demons (Mark 16:9; Luke 8:2), and she used her resources to assist Jesus in His min istry. Salome had asked Jesus for thrones for her two sons (Matt. 20:20–29), and He had denied her request. You wonder what she was thinking about as she stood there and beheld Jesus dying on the cross. The scene must have rebuked her selfishness. 不要將抹大拉的馬利亞與路加福音 7:36 比照研讀所描述的「罪婦人」混為一談。耶穌曾將抹大拉的馬利亞從污鬼手中拯救出來（可 16:9；路 8:2），她也用自己的資源協助耶穌的事工。撒羅米曾經求耶穌給她的兩個兒子作王位（太 20:20-29），但祂拒絕了她的請求。你不禁好奇，當她站在那裡，目睹耶穌死在十字架上時，她在想些什麼。這場景一定譴責了她的自私。
Dead (19:28–30) 死了（19:28-30） Our Lord knew what was going on; He was fully in control as He obeyed the Father’s will. He had refused to drink the pain-deadening wine that was always offered to those about to be crucified (Matt. 27:34). In order to fulfill the Scriptures (Ps. 69:21), He said, “I thirst.” He was enduring real physical suffering, for He had a real human body. He had just emerged from three hours of darkness when He felt the wrath of God and separation from God (Matt. 27:45–49). When you combine darkness, thirst, and isolation, you have—hell! There were physical reasons for His thirst (Ps. 22:15), but there were also spiritual reasons (Ps. 42:1–2). 我們的主知道發生了什麼事；祂完全掌控一切，因為祂順服了父的旨意。祂拒絕喝那止痛的酒，那酒總是提供給那些即將被釘十字架的人（太 27:34）。為了應驗聖經（詩篇 69:21），祂說：「我渴了。」祂正在忍受真實的肉體痛苦，因為祂擁有真實的肉體。祂剛從三小時的黑暗中走出來，就感受到了神的憤怒和與神的隔絕（太 27:45-49）。當你把黑暗、口渴和孤立結合在一起時，你就會看到——地獄！祂的口渴有肉體的原因（詩篇 22:15），也有屬靈的原因（詩篇 42:1-2）。
One of the soldiers took pity on Jesus and mois tened His lips with the cheap vinegar wine the soldiers drank. We must not imagine Jesus hanging many feet up in the air, almost inaccessible. His feet were perhaps three or four feet from the ground, so it would be easy for the man to put a sponge at the end of a reed and give Jesus a drink. You and I today can “give Jesus a drink” by sharing what we have with those in need (Matt. 25:34–40). 一個士兵可憐耶穌，就用士兵們喝的廉價醋潤濕祂的嘴唇。我們千萬不要想像耶穌懸在空中幾英尺高，幾乎無法接近。祂的腳可能離地面三、四英尺，所以那人很容易把海綿綁在蘆葦桿上，給耶穌喝。今天，你我可以透過與有需要的人分享我們所擁有的東西來「給耶穌喝」（馬太福音 25:34-40）。
Psalm 69 has strong messianic overtones. Note Psalm 69:3: “My throat is dried.” Psalm 69:4 is referred to by Jesus in John 15:25, and Psalm 69:8 should be connected with John 7:3–5. Psalm 69:9 is quoted in John 2:17, and Psalm 69:21 is referred to in John 19:28–29. Note the emphasis on “reproach” (Ps. 69:7–10, 19–20) and the image of the “deep waters” (Ps. 69:14–15; and see Luke 12:50). 詩篇 69 篇帶有強烈的彌賽亞色彩。請注意詩篇 69:3：「我的喉嚨髮乾。」耶穌在約翰福音 15:25 中引用了詩篇 69:4，而詩篇 69:8 應該與約翰福音 7:3-5 聯繫在一起。詩篇 69:9 在約翰福音 2:17 中被引用，詩篇 69:21 在約翰福音 19:28-29 中被引用。請注意詩篇69:7-10、19-20對「責備」的強調（詩篇69:14-15；參考路加福音12:50），以及「深水」的比喻（詩篇69:14-15；參考路加福音12:50）。
Our Lord made seven statements while He was on the cross; they are known as “the seven words from the cross.” First, He thought of others: those who cruci fied Him (Luke 23:34), the believing thief (Luke 23:39–43), and His mother (John 19:25–27). The central word had to do with His relationship to the Father (Matt. 27:45–49), and the last three statements focused on Himself: His body (John 19:28–29), His soul (John 19:30; and see Isa. 53:10), and His spirit (Luke 23:46). 我們的主在十字架上說了七句話；它們被稱為「十字架上的七句話」。首先，他想到了其他人：那些釘死他的人（路加福音23:34）、信主的強盜（路加福音23:39-43）和他的母親（約翰福音19:25-27）。中心詞與他與天父的關係有關（馬太福音27:45-49），最後三句話集中在他自己身上：他的身體（約翰福音19:28-29）、他的靈魂（約翰福音19:30；參考以賽亞書53:10）和他的靈（路加福音23:46）。
The drink of vinegar did not fully quench His thirst, but it did enable Him to utter that shout of tri umph, in a loud voice, “It is finished!” In the Greek text, it is tetelestai, and it means, “It is finished, it stands finished, and it always will be finished!” While it is true that our Lord’s sufferings were now finished, there is much more included in this dramatic word. Many of the Old Testament types and prophecies were now ful filled, and the once-for-all sacrifice for sin had now been completed. 喝醋並不能完全解渴，但卻使他能夠大聲發出勝利的歡呼：「成了！」希臘文是tetelestai，意思是「成了，成了，永遠成了！」雖然我們主的苦難現在確實結束了，但這個充滿戲劇性的詞卻包含著更多的含義。許多舊約的預表和預言現在都應驗了，一次永遠的贖罪祭也完成了。
The word tetelestai is unfamiliar to us, but it was used by various people in everyday life in those days. A servant would use it when reporting to his or her mas ter, “I have completed the work assigned to me” (see John 17:4). When a priest examined an animal sacrifice and found it faultless, this word would apply. Jesus, of course, is the perfect Lamb of God, without spot or blemish. When an artist completed a picture, or a writer a manuscript, he or she might say, “It is fin ished!” The death of Jesus on the cross “completes the picture” that God had been painting, the story that He had been writing, for centuries. Because of the cross, we understand the ceremonies and prophecies in the Old Testament. tetelestai這個字對我們來說並不熟悉，但在當時，很多人在日常生活中都會用到它。僕人向主人報告時會用這個字：「我所委託我的事已經完成了」（參考約翰福音17:4）。當祭司檢查祭牲，發現它毫無瑕疵時，也會用這個字。當然，耶穌是完美的神羔羊，毫無瑕疵。當藝術家完成一幅畫，或作家完成一篇手稿時，他或她可能會說：「完成了！」耶穌在十字架上的死，「完成了」上帝幾個世紀以來一直在描繪的畫作，祂一直在書寫的故事。因為十字架，我們才能理解舊約的儀式和預言。
Perhaps the most meaningful sense of tetelestai was that used by the merchants: “The debt is paid in full!” When He gave Himself on the cross, Jesus fully met the righteous demands of a holy law; He paid our debt in full. None of the Old Testament sacrifices could take away sins; their blood only covered sin. But the Lamb of God shed His blood, and that blood can take away the sins of the world (John 1:29; Heb. 9:24–28). 或許，tetelestai 最有意義的意義，就是商人所說的：「債已付清！」當耶穌在十字架上捨己時，祂完全滿足了神聖律法的公義要求；祂完全償還了我們的債。舊約的祭祀都不能除去罪孽；它們的血只能遮蓋罪孽。但神的羔羊流出了祂的寶血，這寶血可以除去世人的罪（約翰福音1:29；希伯來書9:24-28）。
There was once a rather eccentric evangelist named Alexander Wooten, who was approached by a flippant young man who asked, “What must I do to be saved?” 曾經有一位相當古怪的傳道人，名叫亞歷山大·伍頓。一個輕率的年輕人走到他面前，問道：“我必須做什麼才能得救？”
“It’s too late!” Wooten replied, and went about his work. “太晚了！”伍頓回答道，然後就去做他的工作了。
The young man became alarmed. “Do you mean that it’s too late for me to be saved?” he asked. “Is there nothing I can do?” 年輕人驚慌失措。 「你的意思是，我得救太晚了嗎？」他問。 「我什麼也做不了嗎？」
“Too late!” said Wooten. “It’s already been done! The only thing you can do is believe.” 「太晚了！」伍頓說。 「事情已經發生了！你唯一能做的就是相信。」
The death of Jesus Christ is a major theme in the gospel of John. It was announced by John the Baptist even before Jesus had officially begun His ministry (John 1:29, 35–36). Our Lord’s first mention is in John 3:14, where the image is certainly that of crucifix ion (and see John 8:28; 12:32). Jesus often spoke of “taking up the cross” (Matt. 10:38; 16:24). After Peter’s confession of faith, Jesus clearly announced that He would be killed (Matt. 16:21), and later He told the disciples that He would be crucified (Matt. 20:17–19). 耶穌基督的死是約翰福音的一個重要主題。施洗約翰在耶穌正式開始傳道之前就宣告了這一點（約翰福音 1:29、35-36）。約翰福音 3:14 第一次提到我們的主，那裡的形象肯定是釘在十字架上的（參考約翰福音 8:28；12:32）。耶穌常說「背起十字架」（太 10:38；16:24）。彼得承認信仰後，耶穌清楚地宣告他將被殺（太 16:21），後來他告訴門徒他將被釘在十字架上（太 20:17-19）。
In John’s gospel, you find a number of pictures of our Lord’s death: the slaying of the lamb (John 1:29); the destroying of the temple (John 2:19); the lifting up of the serpent (John 3:14); the shepherd laying down his life for the sheep (John 10:11–18); and the plant ing of the seed in the ground (John 12:20–25). These pictures make it clear that Jesus’ death was not an acci dent; it was a divine appointment. He was not murdered in the strictest sense: He willingly gave His life for us. His death was an atonement, not just an example. He actually accomplished the work of redemption on the cross. 在約翰福音中，你會發現許多關於我們主之死的畫面：宰殺羔羊（約翰福音 1:29）；聖殿被毀（約翰福音 2:19）；舉起蛇（約翰福音 3:14）；牧羊人為羊捨命（約翰福音 10：11-18）；將種子種在地裡（約翰福音 12：20-25）。這些畫面清楚地顯示耶穌的死不是意外，而是上帝的旨意。從最嚴格的意義上講，他不是被謀殺的：他心甘情願地為我們獻出生命。他的死是一種贖罪，而不僅僅是一個例子。他實際上在十字架上完成了救贖的工作。
Some unbelievers have invented the idea that Jesus did not really die, that He only “swooned” on the cross and was then revived in the “cool tomb.” But there are too many witnesses that Jesus Christ actually died: the centurion (Mark 15:44–45); all the gospel writers; the angels (Matt. 28:5, 7); the Jews (Acts 5:28); Christ Himself (Luke 24:46; Rev. 1:18); and even the wor shipping hosts in heaven (Rev. 5:9, 12). Of course, Paul, Peter, and John mention the death of Christ in their letters. 一些不信的人捏造了這樣的想法，認為耶穌並沒有真正死去，他只是在十字架上「昏倒」了，然後在「涼爽的墳墓」中復活了。但有太多的見證人證明耶穌基督確實死了：百夫長（馬可福音 15：44-45）；所有福音書的作者；天使（馬太福音 28：5，7）；猶太人（使徒行傳 5：28）；基督本人（路加福音 24：46；啟示錄 1：18）啟示錄甚至天上的敬拜天使（啟示錄 5:12）。當然，保羅、彼得和約翰在他們的書信中都提到了基督的死。
His death was voluntary: He willingly dismissed His spirit (John 19:30; and note 10:17–18). He “gave himself” (Gal. 2:20). He offered Himself as a ransom (Mark 10:45), as a sacrifice to God (Eph. 5:2), and as a propitiation for sin (1 John 2:2). In Luke 9:31, His death is called a “decease,” which in the Greek is “exo dus,” suggesting the Passover lamb and the deliverance from bondage. It will take eternity to reveal all that happened when Jesus Christ died on the cross. 祂的死是自願的：他心甘情願地離開了他的靈魂（約翰福音 19:30；並注意 10:17-18）。祂「捨己」（加 2:20）。祂將自己作為贖價（可 10:45），作為對上帝的祭物（弗 5:2），以及作為罪的挽回祭（約翰一書 2:2）。在路加福音 9:31，他的死被稱為“死亡”，在希臘語中是“exo dus”，暗示逾越節的羔羊和從奴役中解脫出來。耶穌基督死在十字架上時所發生的一切，需要永恆才能揭示出來。
Buried (19:31–42) 埋葬（19：31-42） Two groups of people were involved in our Lord’s bur ial: the Roman soldiers (John 19:31–37) and the Jewish believers (John 19:38–42). It was not unusual for victims to remain on the cross in a lingering death, so the Jewish religious leaders did all they could to has ten the death of Jesus and the two thieves. However, our Lord was in control, and He dismissed His spirit at “the ninth hour,” which was 3 p.m. (see Matt. 27:45–50). The last three “words from the cross” were spoken within a short period of time just before He laid down His life. 有兩組人參與了我們主的埋葬：羅馬士兵（約翰福音 19：31-37）和猶太信徒（約翰福音 19：38-42）。受害者在十字架上慢慢死去並不罕見，所以猶太宗教領袖竭盡所能阻止耶穌和兩個強盜的死亡。然而，我們的主掌控一切，他在“申初”，也就是下午三點，離開了他的靈魂（參考馬太福音 27：45-50）。最後三個「來自十字架上的話」是在他獻出生命之前的短時間內說的。
It is remarkable that the Roman soldiers did not do what they were commanded to do—break the victims’ legs—but they did do what they were not supposed to do—pierce the Savior’s side! In both matters, they ful filled the very Word of God! The bones of the Passover lamb were not to be broken (Ex. 12:46; Num. 9:12; and note Ps. 34:20), so our Lord’s bones were protected by the Lord. His side was to be pierced (Zech. 12:10; Rev. 1:7), so that was done by one of the soldiers. 值得注意的是，羅馬士兵沒有照著命令去做──打斷受害者的腿──但他們做了不該做的事──刺穿救世主的肋旁！在這兩件事上，他們都應驗了神的話！逾越節羔羊的骨頭不可折斷（出 12:46；民 9:12；注意詩篇 34:20），所以我們主的骨頭受到主的保護。他的肋旁要被刺穿（亞 12:10；啟 1:7），所以那是由一個士兵刺穿的。
John saw a special significance to the blood and water that came from the wound in the side. For one thing, it proved that Jesus had a real body (see 1 John 1:1–4) and experienced a real death. By the time John wrote this book, there were false teachers in the church claiming that Jesus did not have a truly human body. There may also be a symbolic meaning: the blood speaks of our justification, the water of our sanctification and cleansing. The blood takes care of the guilt of sin; the water deals with the stain of sin. Some students connect John 19:34 with 1 John 5:6, but perhaps the connection is weak. In 1 John 5, John deals with evidence that Jesus Christ is God come in the flesh, and he presents three witnesses: the Spirit, the water, and the blood (1 John 5:6, 8). The Spirit relates to Pentecost, the water to His baptism, and the blood to His crucifixion. In each of these events, God made it clear that Jesus Christ is what He claimed to be, God come in the flesh. In fact, in John 19:35, the apostle makes it clear that the water and blood should encourage his readers to believe that Jesus is the Christ (see John 20:31). 約翰看到從肋旁傷口流出的血和水俱有特殊的意義。首先，它證明耶穌有一個真實的身體（參考約翰一書 1:1-4）並且經歷了真實的死亡。在約翰寫這本書的時候，教會裡有一些假教師聲稱耶穌沒有真正的人身。它也可能具有像徵意義：血代表我們的稱義，水代表我們的聖潔和潔淨。血液處理罪的罪責；水處理罪的污點。有些學生將約翰福音 19:34 與約翰一書 5:6 連結起來，但這種連結可能比較薄弱。在約翰一書第5章中，約翰論述了耶穌基督是神道成肉身的證據，並提出了三個見證：聖靈、水和血（約翰一書5:6, 8）。聖靈與五旬節有關，水與祂的洗禮有關，血與祂的受難有關。在每一個事件中，神都清楚地表明耶穌基督是祂所宣稱的那樣，是神道成肉身。事實上，在約翰福音19:35，使徒約翰明確指出，水和血應該鼓勵他的讀者相信耶穌是基督（參考約翰福音20:31）。
When the soldiers were through with their grue some work, our Lord’s friends took over, and from that point on, as far as the record is concerned, no unbeliev ers touched the body of Jesus. God had prepared two high-ranking men to prepare His body for burial and to place it in a proper tomb. Had Joseph and Nicodemus not been there, it is likely that the body of Jesus would have been “carried off to some obscure and accursed ditch,” as James Stalker states in his classic The Trial and Death of Jesus Christ. If the friends of any victims appeared, the Romans were only too happy to give them the bodies and get them off their hands. 當士兵完成了他們的工作後，我們主的朋友接手了工作，從那時起，就記載而言，沒有不信的人碰過耶穌的身體。神已經預備了兩位高級官員來準備他的身體以便下葬，並將其安放在適當的墳墓中。如果約瑟和尼哥底母不在場，耶穌的屍體很可能會被“抬到某個偏僻被咒詛的溝裡”，正如詹姆斯·斯托克在其經典著作《耶穌基督的審判和死亡》中所說。如果受害者的朋友出現，羅馬人會非常樂意把屍體交給他們，讓他們脫離困境。
When you assemble the data available about Joseph of Arimathea, you learn that he was rich (Matt. 27:57), a prominent member of the Jewish council (Mark 15:43), a good and righteous man who had not con sented to what the council did (Luke 23:50–51), a member of that “believing minority” of Jews who were praying for Messiah to come (Mark 15:43; and note Luke 2:25–38), and a disciple of Jesus Christ (John 19:38). It was he who asked for the body of Jesus and, with his friend Nicodemus, gave the Savior a decent burial. 當你收集關於亞利馬太的約瑟的現有資料時，你會發現他很富有（馬太福音 27:57），是猶太公會的重要成員（馬可福音 15:43），是一個善良正直的人，他沒有同意公會的做法（路加福音 23:50-51），是祈禱彌賽亞（馬太福音 27:57）中的福音（路加福音 23:50-51），是一個祈禱彌賽亞的「信徒」（路加福音 5:515:515: 15:5 福音中的「信徒降臨」（馬可福音15:515:515: 15:53； 2:25-38），還是耶穌基督的門徒（約 19:38）。正是他請求得到耶穌的遺體，並與他的朋友尼哥底母一起為救世主舉行了體面的葬禮。
But there are some mysteries about Joseph that per plex us and invite closer investigation. Why did he have a tomb so near to a place of execution? Most pious Jews wanted to be buried in the Holy City, but a rich man like Joseph could certainly afford a better site for his final resting place. Imagine his relatives coming to pay their respects and having to listen to the curses and cries of criminals on crosses not far away! (Note John 19:41.) 但是，關於約瑟的一些謎團令我們困惑，值得我們進一步探討。為什麼他的墳墓離行刑的地方這麼近？大多數虔誠的猶太人都希望被埋葬在聖城，但像約瑟這樣的富人肯定能負擔得起更好的安息之地。想像一下，他的親屬前來弔唁，卻不得不聽著不遠處十字架上罪犯的咒罵和哭喊！ （請留意約翰福音19:41。）
Matthew, Luke, and John all tell us that the tomb was new and had never been used. It was “his [Joseph’s] own new tomb” (Matt. 27:60); he had hewn it out for himself. Or did he hew it out for Jesus? 馬太、路加和約翰都告訴我們，這個墳墓是新的，從未被使用過。這是「他（約瑟）自己的新墳墓」（太27:60）；他是為自己鑿出來的。還是為耶穌鑿出來的？
John informs us that Joseph was a “secret disciple for fear of the Jews.” The Greek word translated “secretly” is a perfect passive participle and could be translated “having been secreted.” In Matthew 13:35, this same verb form is translated “have been kept secret.” In other words, Joseph was God’s “secret agent” in the Sanhedrin! From the human standpoint, Joseph kept “under cover” because he feared the Jews (John 7:13; 9:22; 12:42), but from the divine standpoint, he was being protected so he could be available to bury the body of Jesus. 約翰告訴我們，約瑟「因怕猶太人，就暗暗地作門徒」。希臘文翻譯為「暗暗地」的字是一個完成被動分詞，可以翻譯為「被秘密地」。在馬太福音13:35中，同樣的動詞形式被翻譯為「被保守秘密」。換句話說，約瑟是上帝在猶太公會的「秘密特工」！從人的角度來看，約瑟因為懼怕猶太人而「躲藏」（約翰福音7:13；9:22；12:42）；但從神的角度來看，他受到保護，以便能夠安葬耶穌的遺體。
We have already met Nicodemus in our study of John 1—12. Note that each time he is named, he is identified as the man who came to Jesus by night (John 3:1ff.; 7:50–53). But the man who started off with confusion at night (John 3) ended up with open con fession in the daylight! Nicodemus came out of the dark and into the light and, with Joseph, was not ashamed to publicly identify with Jesus Christ. Of course, when the two men touched His dead body, they defiled themselves and could not participate in Passover. But, what difference did it make? They had found the Lamb of God! 我們在學習約翰福音1-12章時已經認識尼哥底母。請注意，每次提到他，他都被認為是夜間來見耶穌的人（約翰福音3:1及後；7:50-53）。但這位在夜間迷茫的人（約翰福音3章）最終卻在光天化日之下公開認罪！尼哥底母走出黑暗，進入光明，與約瑟一樣，毫不羞愧地公開承認自己是耶穌基督。當然，當他們兩人觸摸耶穌的遺體時，就玷污了自己，不能參加逾越節。但這有什麼區別呢？他們找到上帝的羔羊了！
It seems evident that Joseph and Nicodemus care fully planned their activities at Calvary. They certainly could not secure a tomb at the last minute, nor would they be able to purchase sixty-five pounds of costly spices so quickly during the Passover, when many mer chants would not be doing business. No sooner had Jesus died than Joseph went to Pilate and received per mission to take the body. Nicodemus stayed at the cross to make sure nothing happened to his Lord’s body. The two men might even have been waiting in the new tomb, with the spices and wrappings, ready for the moment when the Savior would lay down His life. 顯然，約瑟和尼哥底母精心策劃了他們在髑髏地的活動。他們當然不可能在最後一刻找到墓穴，也不可能在逾越節期間如此迅速地買到六十五磅昂貴的香料，因為那時許多商人都歇業了。耶穌一死，約瑟就去見彼拉多，獲得許可取走耶穌的遺體。尼哥底母留在十字架旁，確保主的遺體安然無恙。這兩個人甚至可能已經準備好香料和裹屍布，在新墓穴裡等候，等待救主捨命的那一刻。
Haste was important, and the men worked quickly. They could not give Jesus’ body the full ministry of washing and anointing that was traditional, but they did the best they could. It was important to get the body safely away from the Romans and the Jewish lead ers. Of course, Mary of Bethany had already anointed His body for burial (Mark 14:8; John 12:1–8). Some of the other women watched the two men minister to Jesus, and they witnessed His burial (Matt. 27:61; Mark 15:47). They planned to return after the Sabbath and complete the burial procedures (Luke 23:55—24:1). 時間緊迫，他們迅速行動。他們無法按照傳統為耶穌的遺體進行完整的洗濯和塗油禮，但他們盡了最大努力。將遺體安全地帶離羅馬人和猶太領袖至關重要。當然，伯大尼的馬利亞已經為他的遺體塗上了油，準備安葬（馬可福音14:8；約翰福音12:1-8）。其他一些婦女看著這兩個人服事耶穌，並見證了祂的葬禮（太27:61；馬可福音15:47）。她們在計畫安息日後再回來完成安葬儀式（路加福音23:55-24:1）。
All of this raises the question, “How did Joseph and Nicodemus know to prepare for His burial?” What follows is only conjecture on my part but, to me, it seems reasonable. 這一切都引出了一個問題：「約瑟和尼哥底母是如何知道要為祂的葬禮做準備的？」 以下內容只是我的猜測，但在我看來，似乎合情合理。
When Nicodemus first visited Jesus, he was impressed with His miracles and His teachings, but he could not understand what it meant to be born again. Certainly after that interview, Nicodemus searched the Scriptures and asked God for guidance concerning these important spiritual matters. 尼哥底母第一次拜訪耶穌時，對祂所行的神蹟和教導印象深刻，但他不明白重生的意義。毫無疑問，在那次會面之後，尼哥底母查考聖經，並祈求上帝指引他關於這些重要的屬靈事務。
At the critical council meeting recorded in John 7:45–53, Nicodemus boldly stood up and defended the Savior! His associates ridiculed him for thinking that a prophet could come out of Galilee! “Search, and look!” they said—and that is exactly what Nicodemus did. It is likely that Joseph quietly joined him and revealed the fact that he too was more and more con vinced that Jesus of Nazareth was indeed Israel’s Messiah, the Son of God. 在約翰福音7章45-53節記載的那場重要的議會會議上，尼哥底母勇敢地站起來為救主辯護！他的同僚嘲笑他竟然認為加利利會出一位先知！ 「去查考，看看！」他們說——而尼哥底母也確實這麼做了。約瑟很可能悄悄地加入他的行列，並透露他也越來越確信拿撒勒人耶穌確實是以色列的彌賽亞，是神的兒子。
As Nicodemus and Joseph searched the Old Testament, they would find the messianic prophecies and discover that many of them had been fulfilled in Jesus Christ. Certainly they would see Him as the “Lamb of God” and conclude that He would be sacri ficed at Passover. Jesus had already told Nicodemus that He would be “lifted up” (John 3:14), and this meant crucifixion. Since the Passover lambs were slain about 3 p.m., the two men could know almost the exact time when God's Lamb would die on the cross! Surely they would read Isaiah 53and notice verse 9 ---"And he made his grave with the wicked, and with the rich in the death." Jesus would be buried in a rich man's tomb! 當尼哥底母和約瑟查考舊約時，他們會找到彌賽亞的預言，並發現其中許多預言已經在耶穌基督身上應驗了。他們一定會視祂為“神的羔羊”，並斷定祂會在逾越節被獻祭。耶穌已經告訴尼哥底母，祂將被「舉起」（約翰福音3:14），這意味著祂將被釘死在十字架上。由於逾越節的羔羊是在下午3點左右被宰殺的，這兩個人幾乎可以知道神的羔羊在十字架上受死的確切時間！他們肯定會讀到以賽亞書53章，並注意到第9節－「祂與惡人同埋，與財主同葬。」耶穌被埋葬在一個財主的墳墓裡！
But there are some mysteries about Joseph that per plex us and invite closer investigation. Why did he have a tomb so near to a place of execution? Most pious Jews wanted to be buried in the Holy City, but a rich man like Joseph could certainly afford a better site for his final resting place. Imagine his relatives coming to pay their respects and having to listen to the curses and cries of criminals on crosses not far away! (Note John 19:41.) 然而，關於約瑟的一些謎團讓我們感到困惑，值得我們進一步探討。為什麼他的墳墓離行刑的地方這麼近？大多數虔誠的猶太人都希望被埋葬在聖城，但像約瑟這樣的富人肯定能負擔得起更好的安息之地。想像一下，他的親屬前來弔唁，卻不得不聽著不遠處十字架上罪犯的咒罵和哭喊！ （請看約翰福音19:41）
All of this raises the question, “How did Joseph and Nicodemus know to prepare for His burial?” What fol lows is only conjecture on my part but, to me, it seems reasonable. 所有這些都引出了一個問題：「約瑟和尼哥底母怎麼知道要為他的葬禮做準備？」 以下內容僅是我的猜測，但在我看來，似乎合情合理。
When Nicodemus first visited Jesus, he was impressed with His miracles and His teachings, but he could not understand what it meant to be born again. Certainly after that interview, Nicodemus searched the Scriptures and asked God for guidance concerning these important spiritual matters. 尼哥底母第一次拜訪耶穌時，對耶穌所行的神蹟和教導印象深刻，但他不明白重生的意義。在那次會面之後，尼哥底母查考聖經，並祈求上帝指引他關於這些重要的屬靈事務。
At the critical council meeting recorded in John 7:45–53, Nicodemus boldly stood up and defended the Savior! His associates ridiculed him for thinking that a prophet could come out of Galilee! “Search, and look!” they said—and that is exactly what Nicodemus did. It is likely that Joseph quietly joined him and revealed the fact that he too was more and more con vinced that Jesus of Nazareth was indeed Israel’s Messiah, the Son of God. 在約翰福音7:45-53記載的那場重要的會議中，尼哥底母勇敢地站起來為救主辯護！他的同僚嘲笑他竟然認為加利利會出一位先知！ 「去查考吧！」他們說——而尼哥底母也確實這麼做了。約瑟很可能悄悄地加入他，並透露他也越來越確信拿撒勒人耶穌確實是以色列的彌賽亞，是神的兒子。
As Nicodemus and Joseph searched the Old Testament, they would find the messianic prophecies and discover that many of them had been fulfilled in Jesus Christ. Certainly they would see Him as the “Lamb of God” and conclude that He would be sacri ficed at Passover. Jesus had already told Nicodemus that He would be “lifted up” (John 3:14), and this meant crucifixion. Since the Passover lambs were slain about 3 p.m., the two men could know almost the exact time when God’s Lamb would die on the cross! Surely they would read Isaiah 53 and notice verse 9— 當尼哥底母和約瑟查考舊約時，他們會找到彌賽亞的預言，並發現其中許多預言已經在耶穌基督身上應驗了。他們肯定會視祂為“神的羔羊”，並得出結論，祂將在逾越節被獻祭。耶穌已經告訴尼哥底母，祂將被「舉起」（約翰福音3:14），這意味著祂將被釘在十字架上。由於逾越節的羔羊是在下午3點左右被宰殺的，這兩個人幾乎可以知道神的羔羊在十字架上死去的確切時間！他們一定會讀以賽亞書53章，並注意到第9節— “And he made his grave with the wicked, and with the rich in his death.” Jesus would be buried in a rich man’s tomb! 「他使他與惡人同埋；當死的時候與財主同葬。」耶穌將被葬在一個財主的墳墓裡！
Joseph arranged to have the tomb hewn out, and the men assembled the cloths and spices needed for the burial. They may have been hiding in the tomb all dur ing the six hours of our Lord’s agony on the cross. When they heard, “It is finished! Father, into thy hands I commend my spirit!” they knew that He was dead, and they went to work. They boldly identified with Jesus Christ at a time when He seemed like a failure and His cause hopelessly defeated. As far as we know, of all the disciples, only John was with them at the cross. 約瑟安排鑿出墳墓，眾人也準備好安葬所需的布匹和香料。我們主在十字架上痛苦受難的六個小時裡，他們可能一直躲在墳墓裡。當他們聽到「成了！父啊，我將我的靈魂交在你手裡！」時，他們知道他死了，於是他們開始工作。在耶穌基督看似失敗、祂的事業無望失敗的時候，他們勇敢地認同祂。據我們所知，在所有門徒中，只有約翰與他們一起在十字架下。
The Sabbath was about to dawn. Jesus had finished the work of the “new creation” (2 Cor. 5:17), and now He would rest. 安息日即將破曉。耶穌已經完成了「新創造」的工作（哥林多後書5:17），現在祂要安息了。
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