117(路加福音第23章) Luke 23 Condemned and Crucified 處刑和釘十字架 15/10/2025
October 13 Evening Prayer (本禱告文摘取自 A Diary of Private Prayer. by John Baillie. 編著者譯成中文 )
O God, immortal, eternal, invisible, I remember with joy and thanksgiving all that you have been to us;
無形無像, 永生看不見的上帝啊, 我謹以感謝和喜樂的心, 記念祢為世人所作的一切;
Companion of the brave;
祢是勇敢的人的伴侶；
Supporter of the loyal;
是立志忠貞的人的扶助者；
Light of the wanderer;
是徘徊歧路的光明；
Joy of the pilgrim;
是移民者的喜樂；
Guide of the pioneer;
是拓荒者的嚮導；
Helper of all whose work is heavy;
是勞動者的幫助；
Refuge of the brokenhearted;
是傷心斷腸人的庇蔭；
Deliverer of the oppressed;
是被壓迫者的拯救者；
Relief of the tempted;
是被試探者的救援者；
Strength of the victorious;
是得勝者的力量；
Ruler of rulers;
是統治者的統治者；
Friend of the poor;
是貧苦人的朋友；
Rescuer of the perishing;
是遭難人的救拔者；
Hope of the dying.
是臨死人的盼望；
Give me faith now to believe that you can be all in all to me, according to my need, if only I renounce all proud self-dependence and put my trust in you.
求主賜我信心, 相信主是我的 一切, 只要我能拋棄我那依靠自己的驕傲, 完全信靠, 主必按我所需要的給我.
Forbid it, O Father, that the sheer difficulty of honoring you in my life should ever tempt me to despair or give up trying. May I always keep in my mind that this human life was once divinely lived; that this world was once nobly overcome; and that this physical body, which so sorely troubles me now, was once made into your perfect dwelling place.
父啊, 我深知為善之難, 求祢不要叫我因此陷於疏忽和失望. 求父容我終生牢記, 這屬世的人生是主耶穌所度過的, 這擾攘塵 世是主所克服過的, 這磨折我的血肉之軀是曾經作為主的靈所住的聖所.
Show your loving kindness tonight, O Lord, to all who are in need of your help. Be with the weak to make them strong and with the strong to make them gentle. Cheer the lonely with your company and the distracted with your solitude. Prosper your Church in the fulfilment of its might task, and grant your blessing to all who have worked today in Christ’s name. Amen.
主啊，今晚請向所有需要祢幫助的人, 展現祢的慈愛。使軟弱的人變為強壯有力的人, 使強壯的人變為温和的人; 與寂寞的人 同在, 使他們有喜樂; 幫助心志紊亂的人, 使他們有淡泊寧靜的心; 祝福祢的聖教會完成使命, 並祝福那一切奉基督的名勞苦工作的人. 阿們.
CHCHAPTER 十一課 Luke 23 CONDEMNED AND CRUCIFIED
第十一課 路加23章 處刑和釘十字架
The trial and death of Jesus Christ revealed both the wicked heart of man and the gracious heart of God. When men were doing their worst, God was giving His best. “But where sin abounded, grace did much more abound” (Rom. 5:20). Jesus was not crucified because evil men decided to get Him out of the way. His crucifixion was “by the determinate counsel and foreknowledge of God” (Acts 2:23), an appointment made from eternity (1 Peter 1:20; Rev. 13:8).
耶稣基督的审判和死亡啟示人的邪恶之心和上帝的仁慈。当人做最坏的事情时，上帝却正賜人最好的。 “但罪在那裡顯多，恩典就更顯多了”（罗马书5:20）。若耶稣没有钉在十字架上，是因为邪恶的人决定要除去祂。祂之钉十字架是“經过議會的決定和上帝的预知”（使徒行传2:23），是永恒的約會（彼得前书1:20;启示录13：8）。
As you study this chapter, notice the six encounters our Lord experienced during those critical hours.
研讀本章时，要留意我们的主在关键时刻的六次相遇的事件。
1. Jesus and Pilate (23:1–25)
1. 耶稣与彼拉多（23：1-25）
Pontius Pilate served as governor of Judea from AD 26 to 36, at which time he was recalled to Rome and then passed out of official Roman history. He was hated by the orthodox Jews and never really understood them. Once he aroused their fury by putting up pagan Roman banners in the Jewish temple, and he was not beneath sending armed spies into the temple to silence Jewish protesters (Luke 13:1–3).
公元26至36年，本丢 . 彼拉多担任犹大總督, 過後他就被召回罗马，然后从沒有出現在罗马官方历史中。正统的犹太人憎恨他，从未真正理解他。有一次，他在犹太圣殿中放置异教徒的罗马旗幟而激怒他们，他没有将武装间谍進入圣殿, 使得犹太抗议者沉默（路加福音13：1-3）。
In his handling of the trial of Jesus, the governor proved to be indecisive. The gospel of John records seven different moves that Pilate made as he went out to meet the people and then went in to question Jesus (John 18:29, 33, 38; 19:1, 4, 9, 13). He kept looking for a loophole, but he found none. Pilate has gone down in history as the man who tried Jesus Christ, three times declared Him not guilty, and yet crucified Him just the same.
在他处理耶稣的审判案子时，被証明總督是优柔寡断的人。约翰福音记录了彼拉多曾前後進出七次之多, 以不同的动機接觸百姓，然后才開始问耶稣（约翰福音18：29,33,38; 19：1,4,9,13）。他一直在寻找漏洞，但他無发找得到。自從彼拉多審判耶稣基督以後, 在历史上他便走下坡路, 他曾三次宣耶穌无罪，但却仍将祂钉在十字架上。
Pilate affirming (vv. 1–5). Roman officials were usually up early and at their duties, but Pilate was probably surprised that morning to learn that he had a capital case on his hands, and on Passover at that. The Jewish leaders knew that their religious laws meant nothing to a Roman official, so they emphasized the political aspects of their indictment against Jesus. There were three charges: He perverted the nation, opposed paying the poll tax to Caesar, and claimed to be a king.
彼拉多的決定（1-5节）。通常罗马官员起得很早, 來履行他們的职责，但彼拉多在那天早上会感到惊讶，因为在逾越节, 他要審判死刑案件。犹太领导人知道他们的宗教法律对罗马官员没有任何意义，因此他们强调对耶稣起诉有關政治方面的案件。有三项指控：祂使国家被歪曲，反对向該撒付人头税，和声称自己是王。
Pilate privately interrogated Jesus about His kingship because that was the crucial issue, and he concluded that He was guilty of no crime. Three times during the trial, Pilate clearly affirmed the innocence of Jesus (Luke 23:4, 14, 22). Dr. Luke reported three other witnesses besides Pilate who also said, “Not guilty!”: King Herod (Luke 23:15), one of the malefactors (Luke 23:40–43), and a Roman centurion (Luke 23:47).
彼拉多私下审问耶稣关于祂的王权，因为这是至关重要的问题，他得出的结论是，祂沒有犯罪。在审判期间，彼拉多三次明确肯定了耶稣的清白（路加福音23：4,14,22）。路加博士报告了除了彼拉多以外, 另外的三位证人，也都说：“祂无罪！”：希律王（路加福音23:15），犯罪分子中的一位（路加福音23：40-43）和罗马百夫长（路加福音23:47） ）。
Pilate deferring (vv. 6–12). The Jews rejected his verdict and began to accuse Jesus all the more. When they mentioned Galilee, Pilate, astute politician that he was, immediately saw an opportunity to get Jesus off his hands. He sent Him to Herod Antipas, ruler of Galilee, the man who had murdered John the Baptist, who was anxious to see Jesus (Luke 9:7–9). Perhaps the wily king could find some way to please the Jews.
彼拉多的延遲（第6-12节）。犹太人拒绝了他的判决，开始更多地指控耶稣。当他们提到加利利，彼拉多是精明的政治家，立即想到把耶穌送到了加利利的统治者希律安提帕那裡，他是杀害施洗约翰的人，渴望见耶稣（路加福音9：7-9）, 這樣讓希律可以見到耶稣, 並且可以使案件轉到希律手中。或许狡猾的希律王可以找到一些取悦犹太人的方法。
Herod must have been shocked and perhaps nervous when the guards brought Jesus in, but the more he questioned Him, the bolder he became. Perhaps Jesus might even entertain the king with a miracle! In spite of the king’s persistent interrogation and the Jews’ vehement accusations, Jesus said nothing. Herod had silenced the voice of God. It was not Herod who was judging Jesus; it was Jesus who was judging Herod.
当守卫带進耶稣的时候，希律肯定感到震惊，也许是紧张，但他越是质问耶穌，他就越大胆。也许耶稣甚至可以用神迹来娱乐国王！尽管国王持续审讯和犹太人的激烈指责，耶稣什么也没说。希律使上帝的声音沉默。不是希律王审判耶稣; 而是耶稣在审判希律王。
The king finally became so bold as to mock Jesus and permit his soldiers to dress Him in “an elegant robe,” the kind that was worn by Roman candidates for office. Herod did not issue an official verdict about Jesus (Luke 23:15), but it was clear that he did not find Him guilty of any crime worthy of death (Luke 23:15).
国王终于变得如此大胆，以至于嘲笑耶稣并允许他的士兵給祂穿上“彩色的长袍”，这長袍是罗马人競選公職所穿的。希律并没有对耶稣作判决（路加福音23:15），但显然他并没有发现祂犯了任何值得死的罪（路加福音23:15）。
The only thing accomplished by this maneuver was the mending of a broken friendship. Herod was grateful to Pilate for helping him to see Jesus and for honoring him by seeking his counsel. The fact that Herod sent Jesus back to Pilate without issuing a verdict could be interpreted as, “Since we are not in Galilee, Pilate, you have the authority to act, and I will not interfere. Jesus is your prisoner, not mine. I know you will do the right thing.” Finally, the fact that the two men met over a common threat (or enemy) helped them to put aside their differences and become friends again.
彼拉多的策略所取得的唯一成就就是修复了他和希律之間破碎的友谊。希律很感激彼拉多帮助他看见耶稣，及尊敬他來寻求他的忠告。希律王在没有作出判决的情况下将耶稣再送回彼拉多, 他解释說：“因为我们不在加利利，彼拉多，你有权采取行动，我不会干涉。耶稣是你的人犯，不是我的。我知道你会做對的。” 最后，他們因遇到共同威胁（或敌人）, 故使他们抛开成見，再次成为朋友。
Pilate bargaining (vv. 13–23). He met the Jewish leaders and announced for the second time that he did not find Jesus guilty of the charges they had made against Him. The fact that Herod backed Pilate’s decision would not have impressed the Jews very much, because they despised Herod almost as much as they despised the Romans.
彼拉多讨价还价（13-23节）。他遇到了犹太领袖，并第二次宣布他没有发现耶稣犯了他们对祂的指控的罪。希律王支持彼拉多决定的事实, 不会给犹太人留下太深刻的印象，因为他们鄙视希律, 几乎與他们鄙视罗马人一样。
Since it was customary at Passover for the governor to release a prisoner, Pilate offered the Jews a compromise: he would chastise Jesus and let Him go. He had another prisoner on hand, Barabbas, but Pilate was sure the Jews would not want him to be released. After all, Barabbas was a robber (John 18:40), a murderer, and an insurrectionist (Luke 23:19). He may have been a leader of the Jewish Zealots, who at that time was working for the overthrow of Rome.
由于總督在逾越节时依照惯例要释放一個囚犯，彼拉多向犹太人妥协的提供：他会惩罚耶稣，然後让祂离开。他手边还有另一名囚犯巴拉巴(Barabbas)，但彼拉多确信犹太人不会让他被释放。毕竟，巴拉巴是强盗（约翰福音18:40），凶手和叛乱分子（路加福音23:19.） 他可能是犹太奮銳党的领袖，当时他正在作推翻罗马的工作。
We must not think that the general populace of the city was gathered before Pilate and crying out for the blood of Jesus, although a curious crowd no doubt gathered. It was primarily the official religious leaders of the nation, the chief priests in particular (Luke 23:23), who shouted Pilate down and told him to crucify Jesus. To say that the people who cried “Hosanna!” on Palm Sunday ended up crying “Crucify Him!” on Good Friday is not completely accurate.
我们绝不能认为現在站在彼拉多前面且呼籲耶稣的血的這城中的平民, 只是一群好奇的群眾, 而沒有目的聚集在一起。但他們主要成分是国家的官方宗教领袖，特别是祭司长（路加福音23:23），他们的大喊, 是告訴彼拉多将耶稣钉在十字架上。那群往日在棕櫚樹節呼叫“何撒拉(讚美上帝Hosanna)！”的人, 最后竟在耶稣受难日大叫“钉死祂！”這說法并不完全准确。
Pilate yielding (vv. 24–25). Pilate realized that his mishandling of the situation had almost caused a riot, and a Jewish uprising was the last thing he wanted during Passover. So, he called for water and washed his hands before the crowd, affirming his innocence (Matt. 27:24–25). He was a compromiser who was “willing to content the people” (Mark 15:15). Barabbas was released and Jesus was condemned to die on a Roman cross.
彼拉多屈服（24-25节）。彼拉多意识到, 若他处理這案件不当, 會引起骚乱，犹太人在逾越节期间的起义是他最不想看到的。所以，他要了水，在群眾面前洗手，肯定他的清白（马太福音27：24-25）。他是“愿意满足人民”的妥协者（马可福15:15）。巴拉巴被释放，耶稣被判死在罗马人的十字架上。
Pilate was a complex character. He openly said that Jesus was innocent, yet he permitted Him to be beaten and condemned Him to die. He carefully questioned Jesus and even trembled at His answers, but the truth of the Word did not make a difference in his decisions. He wanted to be popular and not right; he was more concerned about reputation than he was character. If Herod had silenced the voice of God, then Pilate smothered the voice of God. He had his opportunity and wasted it.
彼拉多是鬼怍多端的人。他公开说耶稣是无辜的，但又允许殴打耶穌並定祂死罪。他仔细地质问耶稣，甚至对祂的回答感到震惊，但是圣经的真理并没有影响他的决定。他想要受欢迎是不對的; 他更关注声誉，而不是他的性格。如果希律已经沉默了上帝的声音，那么彼拉多就壓抑了上帝的声音。他有机会, 却浪费了它。
2. Jesus and Simon (23:26)
2. 耶稣和西门（23:26）
It was a part of the prisoner’s humiliation that he carry his own cross to the place of execution, so when Jesus left Pilate’s hall, He was carrying either the cross or the crossbeam (John 19:17). Apparently, He was unable to go on, for the soldiers had to “draft” Simon of Cyrene to carry the cross for Him. (This was a legal Roman procedure. See Matt. 5:41.) When you consider all that Jesus had endured since His arrest in the garden , it is not difficult to imagine Him falling under the load. But there is something more involved: carrying the cross was a sign of guilt, and our Lord was not guilty!
囚犯将他自己的十字架背到受刑处是他的部分羞辱，所以当耶稣离开彼拉多的大厅时，祂背着十字架或横梁（约翰福音19:17）。显然，他无法背下去，所以兵丁不得不“徵召”古利奈的西蒙为祂背十字架。 （这是罗马人合法的程序。参见马太福音5:41。）当你思虑耶稣從在花园被捕后所经历的一切審判，不难想象祂会被十字架重负壓倒。但是它還涉及更多的含意：背十字架是有罪的迹象，我们的主无罪！
Thousands of Jews came to Jerusalem from other nations to celebrate the feasts (Acts 2:5–11), and Simon was among them. He had traveled over eight hundred miles from Africa to celebrate Passover, and now he was being humiliated on a most holy day! What would he say to his family when he got home?
成千上万的犹太人从各個国家来到耶路撒冷庆祝节日（使徒行传2：5-11），西门也是其中之一。他从非洲旅行了八百多英里，來到聖城庆祝逾越节，现在他在最神圣的日子被羞辱了！他將如何面對家人？
What looked to Simon like a catastrophe turned out to be a wonderful opportunity, for it brought him in contact with Jesus Christ. (By the way, where was the other Simon—Simon Peter—who had promised Jesus to go with Him to prison and to death?) Simon may have come into the city to attend the 9 a.m. prayer meeting in the temple, but the soldiers rearranged his schedule for him.
對西門看起来像是灾难，结果却是給他绝佳的机会，因为這使得他与耶稣基督同行。 （另一位西門 --- 西門彼得曾经答应與耶稣一起去监狱和死的, 他現在, 在那裡？）西門可能是来到聖城参加上午九点的圣殿祷告会，但士兵會重新為他安排行程。
We have good reason to believe that Simon was converted because of this encounter with Jesus. Mark identified him as “the father of Alexander and Rufus” (Mark 15:21), two men that Mark assumed his Roman readers would know. A Christian named Rufus was greeted by Paul in Romans 16:13, and it is possible that he was the son of Simon of Cyrene. Apparently Simon and his two sons became well-known Christians who were held in honor in the church.
我们深信西門因与耶稣相遇而會悔改。馬可认定他是“亚历山大和鲁孚的父亲”（马可福音15:21），馬可认为他的罗马读者会知道這两人。保罗在罗马书16:13中歡迎那叫鲁孚的基督徒，他有可能就是古利奈的西門之子。显然，西門和他的两个儿子都成为在教堂里被尊敬的著名基督徒。
Before Simon met Jesus, he had religion and devotion, but after he met Jesus, he had reality and salvation. He did both a physical and spiritual “about face” that morning, and it transformed his life. God can still use unexpected and difficult situations, even humiliating situations, to bring people to the Savior.
在西门遇见耶稣之前，他有宗教和虔敬的心，但在遇见耶稣之后，他就有了实存和救恩。那天早上他對他的肉体和屬靈兩者, 都顧及“面子”，它改变了他的生活。上帝仍然可以利用意外和困难，甚至是羞辱的環境，将人带到救主面前。
3. Jesus and the Jerusalem Women (23:27–31)
3. 耶稣和耶路撒冷的妇女（23：27-31）
Public executions drew crowds of spectators, and one involving Jesus would especially attract attention. Add to this the fact that Jerusalem was crowded with pilgrims, and it is not difficult to believe that a “great multitude” was following the condemned man to Calvary.
對受刑人的公开处决吸引了很多观众，更何況是涉及耶稣，更会引起人的注意。除此之外，朝圣者使耶路撒冷更挤满了人，這“偉大群众”正追随這處刑的人到骷髅地是很顯明。
In that crowd was a group of women who openly wept and lamented as they sympathized with Jesus and contemplated the terrible spiritual condition of their nation. It has been pointed out that, as far as the gospel records are concerned, no woman was ever an enemy of Jesus. Nor was Jesus ever the enemy of womankind. His example, His teachings, and most of all, His redemption have done much to dignify and elevate women. The news of His birth was shared with a Jewish maiden, His death was witnessed by grieving women, and the good news of His resurrection was announced first to a woman who had been demon-possessed.
在人群中，有一群婦女, 因她们同情耶稣, 并考虑到她们国家可怕的屬靈情况时，公开地為此哭泣和哀叹。有人指出，就福音書的记載而言，在耶稣的敌人中從沒有過是女人。耶稣也不是婦女的敌人。祂的榜样，教导，以及最重要的是，祂的救赎为尊重和提升女性做了很多工作。祂出生的消息与犹太少女有分，祂的死是由悲伤的女人來作见证，并且祂的复活的好消息, 首先宣布给被恶魔附身的女人。
Jesus appreciated their sympathy and used it to teach them and us an important lesson. While they were weeping over the injustice of one man’s death, He was looking ahead and grieving over the terrible destruction of the entire nation, a judgment that was wholly justified (see Luke 19:41–4). Alas, it would be the women and children who would suffer the most, a fact supported by history. The Romans attempted to starve the Jews into submission, and hungry men, defending their city, took food from their suffering wives and children and even killed and ate their own flesh and blood.
耶稣感謝她们的同情，并用它来教导她们和我们重要的教训。当她们为不公正而處死的人哭泣时，耶穌正在向前看, 并为整个国家的可怕破坏而悲痛，这判断是完全合理的（见路加福音19：41-4）。唉，历史証實遭受最大痛苦的是妇女和儿童。罗马人试图让犹太人挨饿，而饥饿的男人捍卫他们的城市，甚至杀死他们自己的骨肉, 吃他们自己的妻兒的血和肉。
The nation of Israel was like a “green tree” during the years when Jesus was on earth. It was a time of blessing and opportunity, and it should have been a time of fruitfulness. But the nation rejected Him and became like a “dry tree,” fit only for the fire. Jesus often would have gathered His people together, but they would not. In condemning Him, they only condemned themselves.
在耶稣還在世上时，以色列国就像棵“發青的树”。象徵著充满祝福和机会的时代，应该是結果豐滿的日子。但是这个国家拒绝了耶穌，就变得像棵“枯树”，只适合當柴燒。耶稣经常会把祂的百姓聚集在一起，但他们不願意。他們咀咒祂时，是咀咒自己。
We might paraphrase His words: “If the Roman authorities do this to one who is innocent, what will they do to you who are guilty? When the day of judgment arrives, can there be any escape for you?”
我们可用對比來解释耶穌的话,“如果罗马当局对无辜的人这样做，有罪的人能逃脫嗎？ 当审判日子到来时，你能逃脱吗？“
4. Jesus and the Malefactors (23:32–43)
4. 耶稣和犯重罪分子（23：32-43）
It had been prophesied that the Suffering Servant would be “numbered with the transgressors” (Isa. 53:12; Luke 22:37), and two criminals were crucified with Jesus, men who were robbers (Matt. 27:38). The Greek word means “one who uses violence to rob openly,” in contrast to the thief who secretly enters a house and steals. These two men may have been guilty of armed robbery involving murder.
有人预言苦难的仆人会“与犯罪的人同死”（以赛亚书53:12;路加福音22:37），两个罪犯与耶稣同时钉在十字架上，他们是强盗（马太福音27:38）。希腊词句的意思是“一人使用暴力来公开抢劫”，与小偷进入房屋并偷窃的形成鲜明对比。这两人可能犯有涉及谋杀的武装抢劫罪。
The name Calvary comes from the Latin calvaria, which means “a skull.” (The Greek is kranion, which gives us the English word cranium, and the Aramaic word is Golgotha.) The name is not explained in the New Testament. The site may have resembled a skull, as does “Gordon’s Calvary” near the Damascus Gate in Jerusalem. Or perhaps the name simply grew out of the ugly facts of execution.
骷髏地这名字来自拉丁语calvaria，意思是“头骨”。（希腊语是kranion，它翻成英文是cranium，而Aramaic則是骷髏(Golgotha)。）在新约中對它没有解释。该地形狀可能与颅骨相似，耶路撒冷大马士革门附近的哥登的骷髏地(Gordon's Calvary)也是如此。或许这名字简直由丑恶的执行死刑犯而來。
Our Lord was crucified about 9 a.m. and remained on the cross until 3 p.m.; and from noon to 3 p.m., there was darkness over all the land (Mark 15:25, 33). Jesus spoke seven times during those six terrible hours:
我们的主在上午九点左右被钉在十字架上，并一直留在十字架上，直到凌晨三点。从中午到下午三点，全地都黑暗（马可福音15：25,33）。在這可怕的六个小時时里，耶稣讲了七句話(世稱十架七句金言.)：
1. “Father, forgive them” (Luke 23:34)
2. “Today shalt thou be with me in paradise” (Luke 23:43)
3. “Woman, behold thy son” (John 19:25–27) [Three hours of darkness; Jesus is silent]
4. “Why hast thou forsaken me?” (Matt. 27:46)
5. “I thirst” (John 19:28)
6. “It is finished!” (John 19:30)
7. “Father, into thy hands” (Luke 23:46)
1.“父啊，赦免他们”（路加福音23:34）
2.“今天你要在天堂里与我同在”（路加福音23:43）
3.“婦人，看哪，你的儿子”（约翰福音19：25-27）[三个小时的黑暗;耶稣沉默]
4.“祢为什么离弃我？”（马太福音27:46）
5.“我渴了”（约翰福音19:28）
6.“成了！”（约翰福音19:30）
7.“父啊，我在你的手裡”（路加福音23:46）
Luke recorded only three of these seven statements, the first, the second, and the last. Our Lord’s prayer for His enemies, and His ministry to a repentant thief, fit in well with Luke’s purpose to show Jesus Christ as the sympathetic Son of Man who cared for the needy.
路加只记录了十架七言中的第一句，第二句和最后一句等三句。我们的主为祂的敌人祷告，祂对悔改的小偷賜給應許，与路加寫本福音書的目的相吻合，以显示耶稣基督是照顾有需要的人的, 滿有憐憫心的人子。
While they were nailing Him to the cross, He repeatedly prayed, “Father,forgivethem; for they know not what they do” (Luke 23:34). Not only was He practicing what He taught (Luke 6:27–28), but He was fulfilling prophecy and making “intercession for the transgressors” (Isa. 53:12).
当他们把耶穌钉在十字架上时，祂反复祈祷，“父啊，原谅他们; 因为他们所做的他們不知道“（路加福音23:34）。祂不仅实践了祂所教导的（路加福音6：27-28），而且祂正在應驗预言, 并为“犯罪者代求”（以赛亚书53:12）。
We must not infer from His prayer that ignorance is a basis for forgiveness, or that those who sinned against Jesus were automatically forgiven because He prayed. Certainly both the Jews and the Romans were ignorant of the enormity of their sin, but that could not absolve them. The law provided a sacrifice for sins committed ignorantly, but there was no sacrifice for deliberate presumptuous sin (Ex. 21:14; Num. 15:27–31; Ps. 51:16–17). Our Lord’s intercession postponed God’s judgment on the nation for almost forty years, giving them additional opportunities to be saved (Acts 3:17–19).
我们絕對不能从祂的祷告中推断， “忽視” 是宽恕的基础，或者那些敵對耶稣犯罪的人, 因为祂的祷告而得到自动的赦免。当然，犹太人和罗马人都忽視他们犯罪的严重性，但是却无法赦免他们。法律为无知的罪行網開一面，但不是對犯故意放肆的罪（出埃及记21:14;民数记15：27-31;诗篇51：16-17）。我们的主的代祷遲延了上帝对以色列国的审判近有四十年，给了他们更多的机会得救（使徒行传3：17-19）。
It was providential that Jesus was crucified between the two thieves, for this gave both of them equal access to the Savior. Both could read Pilate’s superscription, “This is Jesus of Nazareth the King of the Jews,” and both could watch Him as He graciously gave His life for the sins of the world.
耶稣在两个小偷之间被钉在十字架上是有天意的，因为这使同釘十字架的两人都能一樣地見到救主。都可以读到彼拉多的标题，“这是犹太人的王拿撒勒人耶稣”，他们都注視着耶穌恩愛地为世界的罪付出了祂生命的極大的代價。
The one thief imitated the mockery of the religious leaders and asked Jesus to rescue him from the cross, but the other thief had different ideas. He may have reasoned, “If this Man is indeed the Christ, and if He has a kingdom, and if He has saved others, then He can
meet my greatest need, which is salvation from sin. I am not ready to die!” It took courage for this thief to defy the influence of his friend and the mockery of the crowd, and it took faith for him to trust a dying King! When you consider all that he had to overcome, the faith of this thief is astounding.
其中之一的小偷模仿宗教领袖一樣的嘲弄耶穌，還要求耶稣从十字架上救他，但另一小偷的想法不同。他可能會说：“如果耶穌确实是基督，如果祂有国度，如果祂拯救了他人，那么祂就可以满足我的最大需要，就是从罪中得救。我还没有准备好去死！” 这小偷必需要有足夠的勇气來反抗他的朋友的影响和群眾對祂的嘲弄的誘惑，來信靠垂死的王！当你想到这小偷必须克服這一切时，他的信心令人震撼。
The man was saved wholly by grace; it was the gift of God (Eph. 2:8–9). He did not deserve it, and he could not earn it. His salvation was personal and secure, guaranteed by the word of Jesus Christ. The man hoped for some kind of help in the future, but Jesus gave him forgiveness that very day, and he died and went with Jesus to paradise (2 Cor. 12:1–4).
这人完全被恩典拯救了; 这是上帝的恩赐（以弗所书2：8-9）。他不配得，他沒有賺得, 是白白的獲得。他的救恩是个人的，是安全的，由耶稣基督的话來保证。这人希望在将来獲得帮助，但是耶稣在當天就给了他宽恕，他死了，与耶稣同進天堂（哥林多后书12：1-4）。
It should be noted that the people at Calvary fulfilled Old Testament prophecy in what they did: gambling for our Lord’s clothing (Ps. 22:18), mocking Him (Ps. 22:6–8), and offering Him vinegar to drink (Ps. 69:21). God was still on the throne and His Word was still in control.
应该特別指出的是，在骷髅地的人所做的完成了旧约的预言：为我们的主衣服抽籤（诗篇22:18），嘲笑祂（诗篇22：6-8），并給祂醋喝（诗篇69:21）。上帝仍在宝座上，祂的话仍掌權。
5. Jesus and the Father (23:44–49)
5. 耶稣与天父（23：44-49）
We must keep in mind that what our Lord accomplished on the cross was an eternal transaction that involved Him and the Father. He did not die as a martyr who had failed in a lost cause. Nor was He only an example for people to follow. Isaiah 53 makes it clear that Jesus did not die for His own sins, because He had none; He died for our sins. He made His soul an offering for sin (Isa. 53:4–6, 10–12).
必须牢记，我们的主在十字架上所成就的是涉及祂和天父的永恒的默契。祂并没有因为失败而成為烈士而死。祂也不是人要追随的榜样。以赛亚书53章清楚地表明耶稣并没有为自己的罪而死，因为祂没有罪; 祂是为我们的罪而死。祂使自己的灵魂成为罪的祭品（以赛亚书53：4-6,10-12）。
The three hours of darkness was a miracle. It was not an eclipse, because that would have been impossible during the Passover season when there is a full moon. It was a God-sent darkness that shrouded the cross as the Son of God was made sin for us (2 Cor. 5:21). It was as though all nature was sympathizing with the Creator as He suffered and died. When Israel was in Egypt, three days of darkness preceded the first Passover (Ex. 10:21ff.). When Jesus was on the cross, three hours of darkness preceded the death of God’s Lamb for the sins of the world (John 1:29).
三小时的黑暗是神迹。这不是日蝕，因那時是满月期间，在满月期间是不可能有日蝕的。当上帝的儿子为我们的緣故成为有罪时，是上帝恩赐的黑暗笼罩着十字架（哥林多后书5:21）。好像所有大自然的一切都為為造物主哭泣，因为祂遭受了痛苦和死亡。当以色列人在埃及时，在首次逾越节之前, 有三天的黑暗（出埃及记10：21經節對比）。当耶稣在十字架上时，在上帝的羔羊为世人的罪孽死亡之前，有三小时的黑暗（约翰福音1:29）。
Both Matthew 27:45–46 and Mark 15:33–34 record our Lord’s cry at the close of the darkness, a Hebrew quotation from Psalm 22:1, “My God, My God, why hast thou forsaken me?” What this abandonment was and how Jesus felt it are not explained to us, but certainly it involves the fact that He became sin for us.
马太福音27：45-46和马可福音15：33-34同時记載了我们的主在黑暗结束时的呐喊，希伯来文引用诗篇22：1，“我的上帝，我的上帝，为什么离弃我？”这離弃是指什麼說的？耶稣有什麼感觉, 經上没有解释，但肯定是因为祂为我们的緣故被認定有罪。
Our Lord cried with a loud voice, “It is finished!” (John 19:30), a declaration of victory. He had finished the work the Father gave Him to do (John 17:4). The work of redemption was completed, the types and prophecies were fulfilled (Heb. 9:24ff.), and the Savior could now rest.
我们的主大声喊着说：“成了！”（约翰福音19:30），這是胜利的宣告。祂完成了天父所赐给祂的工作（约翰福音17：4）。救赎的工作已经完成，型式和预言得以实现（希伯来书9：24經文對比），救主现在可以安息了。
He then addressed His Father in the final statement from the cross, “Father, into thy hands I commend my spirit” (Ps. 31:5). This was actually a bedtime prayer used by Jewish children, and it tells us how our Lord died: confidently, willingly (John 10:17–18), and victoriously. Those who know Jesus as their Savior may die with the same confidence and assurance (2 Cor. 5:1–8; Phil. 1:20–23).
然后, 耶穌在十架上向祂的天父说的最后一句：“天父阿，我將靈魂交在你的手裡”（诗篇31：5）。实际上, 這是犹太儿童使用的睡前祷告，它告诉我们, 我们的主是如何死的：自信的，自愿的（约翰福音10：17-18），和胜利地。那些知道耶稣为他们的救主的人, 可能死時会有同样的信心和確據（哥林多后书5：1-8;腓1：20-23）。
When our Lord released His spirit, the veil of the temple was torn in two “from the top to the bottom” (Mark 15:38). This miracle announced to the priests and people that the way into God’s presence was open for all who would come to Him by faith through Jesus Christ (Heb. 9:1—10:25). No more do sinners need earthly temples, altars, sacrifices, or priests, for all had now been fulfilled in the finished work of the Son of God.
当我们的主释放祂的灵时，圣殿的縵子“从上到下”撕成两半（马可福音15:38）。这神迹向祭司和人宣告，进入上帝面前的道路已經敞開, 凡愿意憑信心到耶稣基督面前的人, 路是开放的（希伯来书9：1-10：25）。罪人不再需要属世的圣殿，祭坛，祭祀或祭司，因为上帝儿子现在已经成就祂的工作。
Luke recorded three responses to the events of the last moments of Christ’s death. The centurion who was in charge of the execution testified, “Certainly this was a righteous [innocent] man, the Son of God” (Mark 15:39; Luke 23:47). He was greatly impressed by the darkness, the earthquake (Matt. 27:54), and certainly the way Jesus suffered and died. He must have been shocked when Jesus shouted and then instantly died, for victims of crucifixion often lingered for days and did not have the strength to speak.
路加记載了基督死亡的最后時刻的三件事的回应。负责行刑的百夫长作证说,“誠然，祂是正义的 [无辜的] 人，真是上帝的儿子”（马可福音15:39;路加福音23:47）。他受黑暗，地震（马太福音27:54）以及耶稣遭受鞭打痛苦和死亡的方式的印象非常深刻。当耶稣大聲喊叫后, 立即的死亡，他一定感到震撼，因为钉十字架的受害者的死亡常常需要好几天的時間, 而且没有力气说话。
The people who came to “see the spectacle” began to drift away one by one, some of them beating their breasts as they felt their guilt (Luke 18:13). Were these people believers? Probably not. They were spectators who were attracted to the execution, but certainly they saw and heard enough to convict them of their own sins.
那些來“看到熱鬧”的人开始一个接一个地離开，其中有些人捶胸的感到内疚（路加福音18:13）。他們是信徒吗？可能不是。他们是來观看耶穌被处决的，但肯定会看到和听到足以使他们認自己的罪行的事。
Finally, our Lord’s friends were there, including the women who followed Jesus (Luke 8:1–3; 24:22). It is significant that the women were the last at the cross and the first at the tomb on Easter morning.
最后，我们的主的朋友, 包括跟随耶稣的女人都在那里（路加福音8：1-3; 24:22）。值得注重的是，女性是在耶穌釘十字架行刑時的后離開的一位, 在复活节早晨在墓前的最早的一位。
6. Jesus and Joseph of Arimathea (23:50–56)
6. 耶稣和亚利马太的约瑟（23：50-56）
Joseph and his friend Nicodemus (John 19:38–42) were both members of the Jewish council, but they had not been present to vote against Jesus. Mark 14:64 states that the whole council condemned Him, and that could not have happened if Joseph and Nicodemus had been there.
约瑟和他的朋友尼哥底母（约翰福音19：38-42）都是犹太議会的成员，但他们并没有出席投票敵对耶稣。马可福音14:64说整个议会都谴责耶穌，若约瑟和尼哥底母在那里，就不會是那樣。
It is likely that Joseph and Nicodemus had learned from the Old Testament Scriptures how Jesus would die, so they agreed to take care of His burial. The new tomb was likely Joseph’s, prepared in a garden near Golgotha but not for himself; it was for Jesus. No rich man would prepare his own burial place so near a place of execution and so far from his own home. The two men could well have been hiding in the tomb while Jesus was on the cross, waiting for that moment when He would yield up His life. They would have the spices and the winding sheets all prepared, for they would probably not be able to go shopping for these items on Passover.
约瑟和尼哥底母很可能从旧约圣经中知道耶稣將会如何死，所以他们同意一同照顾祂的葬礼。新的坟墓可能是约瑟的，是准备在各各他附近的一个花园里，這顯然不适合自己用; 这是给耶稣的。因為没有富人会在靠近行刑地点, 准备他自己的埋葬地方，离他自己家太远。当耶稣在十字架上时，这两人很可能一直躲在坟墓里，等待着祂將生命交給天父的那一刻。他们肯定准备了香料和裹身的布，因为在逾越节他们可能无法购買到这些物品。
When Jesus died, Joseph immediately went to Pilate for permission to have the body, and Nicodemus stayed at Calvary to keep watch. They tenderly took Jesus from the cross, quickly carried Him to the garden, washed the body, and wrapped it with the spices. It was a temporary burial; they would return after the Sabbath to do the job properly. When they laid Jesus into the new tomb, they fulfilled Isaiah 53:9, and they kept the Romans from throwing His body on the garbage dump outside the city. Condemned criminals lost the right to proper burial, but God saw to it that His Son’s body was buried with dignity and love.
当耶稣死后，约瑟立即前往彼拉多要求获得耶穌身体的许可，并且尼哥底母留在骷髅地守望。他们温柔地把耶稣从十字架上取下，迅速将祂带到花园里，洗净身体，并用香料包裹着。这是首先临时的葬礼; 他们会在安息日之后, 再 回来确切地完成耶穌埋葬。当他们将耶稣安置在新坟墓中时，他们实现了以赛亚书53：9，并且不让罗马人把耶穌的尸体扔在城外的垃圾场裡。被定死刑的罪犯失去了他們适当的埋葬权，但上帝看到祂的儿子的身体受到尊严和爱心的埋葬。
It was important that the body be buried properly, for God would raise Jesus from the dead. If there were any doubt about His death or burial, that could affect the message and the ministry of the gospel (1 Cor. 15:1–8).
将尸体妥善埋葬是非常重要，因为上帝将要使耶稣从死里复活。 如果对祂的死亡或埋葬有任何怀疑的話，那可能会影响福音的信息和事工（哥林多前书15：1-8）。
When after six days God finished the work of the “old creation,” He rested (Gen. 2:1–3). After six hours, our Lord finished the work of the “new creation” (2 Cor. 5:17), and He rested on the Sabbath in Joseph’s tomb.
上帝完成了 “旧造物”的工作六天之后，祂安息了（创2：1-3）。我们的主在六小时中，完成了祂的 “新造” 的工作（林后5:17），在安息節日, 祂在约瑟的坟墓里安息。
But that was not the end of the story.
但這不是故事的结束。
He would rise again!
耶穌, 祂仍活著！
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