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马太福音生命读经 · 第70篇

受审判、被钉十字架并埋葬

Judged, Crucified, And Buried
1在本篇信息中，我们来到马太二十七章。表面看来，这章与诸天的国无关。事实上，牠与诸天的国有密切的关系。我们若不在诸天之国的光中读这章，就不能充分的领会。
1In this message we come to chapter twenty-seven of Matthew. Apparently, this chapter is not related to the kingdom of the heavens. Actually, it is very much related to it. If we do not read this chapter in the light of the kingdom of the heavens, we shall not be able to understand it adequately
2在原文里，二十七章一节开始于『如今』一辞。这辞指明一件事已经完成，另一件事即将发生。我们也许以为二十七章不过是二十六章的延续，但在属灵的意义上，二十七章与二十六章大不相同。二十六章属灵的意义是启示出那能成功为著国度的生命，并暴露那不能成功的生命。二十七章属灵的意义是与义有关。在二十七章十九节，彼拉多的夫人说主耶稣是义人，在二十四节，彼拉多自已也称祂为义人。但在这章里，主耶稣受了非常不义的对待。
2The first verse of chapter twenty-seven begins with the word “Now.” This word indicates that one thing has been completed and that another is about to take place. We may think that chapter twenty-seven is merely a continuation of chapter twenty-six. But in spiritual significance, chapter twenty-seven is much different from chapter twenty-six. The spiritual significance of chapter twenty-six is that it reveals the life that can succeed in being for the kingdom and exposes the life that cannot succeed. The spiritual significance of chapter twenty-seven is that it is related to righteousness. In 27:19 Pilate’s wife referred to the Lord Jesus as a righteous man, and in verse 24 Pilate himself called Him a righteous man. In this chapter the Lord Jesus was treated in a very unrighteous manner
壹 、为彼拉多所审
I. JUDGED BY PILATE
3一、耶稣被犹太宗教首领交给
3A. Jesus Delivered by the Jewish Religious
罗马总督彼拉多
Leaders to Pilate, the Roman Governor
4一、二节启示那把主耶稣交给彼拉多的是犹太宗教的首领。彼拉多是罗马所任命的总督，于主后二十六至三十五年间，作该撒提比留在犹太地（巴勒斯坦）的地方官。他不公正的将主耶稣交给人钉十字架后不久，他的统治突告结束。他被放逐并且自杀了。犹太宗教徒用阴谋使外邦政客与他们合作，杀害主耶稣。
4Verses 1 and 2 reveal that it was the Jewish religious leaders who delivered the Lord Jesus to Pilate. Pilate was a Roman procurator, an agent of Caesar Tiberius in Judea (Palestine), A.D. 26-35. Not long after he unjustly delivered the Lord Jesus up to be crucified, his government ended abruptly. He was banished and committed suicide. In their evil conspiracy, the Jewish religionists persuaded the heathen politician to collaborate with them to kill the Lord Jesus
二 、犹大的定命
B. The Destiny of Judas
5在三至十节，我们读到犹大的定命。我年轻时，为彼拉多审判基督的记载中题到犹大定命的事实所困扰。我看不出这两1件事的关系。一、二节说到主耶稣被宗教首领交给彼拉多。然后三节开始记载犹大吊死的事。三、四节说，犹大『就后悔，把那三十锭银子还给祭司长和长老，』说，他『出卖了无辜的血，有罪了！』于是犹大就把那些银锭丢在殿里，离开，并且吊死了。祭司长取了那些银锭，知道不可把牠们放在圣库里，因为那是血价，就用那些银锭买了一块田，用来埋葬客旅。（太二七6～7。）他们不愿收回那血价。其实，他们在主耶稣身上所作的，比犹大作的更恶。马太给我们这一切事的叙述之后，在十一节继续记载基督为彼拉多所审。
5In verses 3 through 10 we read of the destiny of Judas. When I was young, I was troubled by the fact that this record of Pilate’s judgment upon Christ speaks of the destiny of Judas. I could not see the relationship between these two things. Verses and 2 speak of the delivering up of the Lord Jesus to Pilate by the religious leaders. Then verse 3 begins the account of Judas’ hanging himself. Verses 3 and 4 say that Judas “repented and returned the thirty pieces of silver to the chief priests and elders,” saying that he had “sinned in delivering up innocent blood.” Then Judas threw the pieces of silver into the temple, departed, and hanged himself. The chief priests took the pieces of silver and, knowing that it was not lawful to put them into the temple treasury because they were the price of blood, used them to buy a field as a burial place for strangers (vv. 6-7). They would not receive back the price of blood. Actually, what they did to the Lord Jesus was more evil than Judas’ deed. After giving us an account of all this, in verse 11 Matthew resumes his record of the judgment of Christ by Pilate.
6马太把犹大定命的记载插进彼拉多审判基督的叙述内，是很有意义的。犹大的记载见证了公义。甚至出卖主耶稣的人最终也领悟祂是义人，他对祂所作的全然不义。他想要成为义的，就把那三十锭银子丢弃，因为他的良心不容许他保留那些银锭。这就是义。犹大把钱归还时，宗教首领似乎说，『我们不能保留这钱，保留这血价，以服事神。我们最好用这钱买一块地，用来埋葬客旅。』这表明连宗教首领也有形式的义。因此，这里的观念是义的观念。
6It is very meaningful that Matthew inserted the record of the destiny of Judas into his account of Pilate’s judgment of Christ. The record of Judas testifies of righteousness. Even the betrayer of the Lord Jesus eventually realized that He was a righteous man and that what had been done to Him was altogether unrighteous. In an attempt to be righteous, he threw away the thirty pieces of silver, for his conscience did not allow him to keep them. This is righteousness. When Judas returned the money, the religious leaders seemed to say, “We cannot keep this money, the price of blood, for the service of God. It is better that we use it to buy a parcel of land for burying strangers.” This shows that even the religious leaders had a formal righteousness. Thus, the concept here was that of righteousness
7诸天的国建立在义上。在五章十节主说，『为义受逼迫的人有福了，因为诸天的国是他们的。』在五章二十节主说，『我告诉你们，你们的义，若不超过经学家和法利赛人的义，绝不能进诸天的国。』在六章三十三节主说，要先寻求神的国和神的义。这些经文启示出义与国度有关，并且国度建立在义上。我们若要进入二十七章的深处，就需要清楚这事。
7The kingdom of the heavens is built upon righteousness. In 5:10 the Lord said, “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of the heavens,” and in 5:20 He said, “For I say to you, that unless your righteousness surpass that of the scribes and Pharisees, you shall by no means enter into the kingdom of the heavens.” In 6:33 the Lord said to seek first the kingdom and God’s righteousness. These verses reveal that righteousness is related to the kingdom and that the kingdom is built upon righteousness. We need to be clear about this if we are to get into the depth of chapter twentyseven
8基督被钉十字架的时候，犹太人并没有法律的权利审判祂或定罪祂。虽然他们能在一些事上窥探主耶稣，却没有行政的地位审判任何人。他们不过是宗教团体，政权不在他们控制之下。因此，犹太议会没有行政的权柄，不能宣判公正或不公正，义或不义，只能表达宗教的意见。因此，主耶稣真正的受审不是在二十六章，乃是在二十七章进行。
8At the time Christ was crucified, the Jews had no legal right to judge Him or to sentence Him. Although they could spy on the Lord Jesus regarding certain things, they did not have the governmental position to judge anyone. They were simply a religious group, and government was not under their control. Therefore, the Jewish Sanhedrin had no governmental authority, and it could not pronounce judgment regarding justice or injustice, righteousness or unrighteousness. It could only express religious opinion. Hence, the actual judgment of the Lord Jesus did not take place in chapter twenty-six, but in chapter twenty-seven.
三 、耶稣在彼拉多面前
C. Jesus before Pilate
9耶稣回答彼拉多时，承认祂是犹太人的王。（太二七11。）但对犹太首领的控告，祂却一言不答。
9In Jesus’ answering Pilate, Jesus admitted that He was the King of the Jews (v. 11). But to the accusation of the Jewish leaders He answered nothing
10罗马总督彼拉多有地位审判基督。原则上，他应当按公义审判祂。诸天的国是基于义，但二十七章启示出世界的国全然不义。这章题出义和不义的对比。属地的政权，这世界的国，是不义的，但诸天的国是义的。站在彼拉多面前的主耶稣是独一的义人，却被不义的属世政权定了死罪。以后我们会看见，事实上基督被公义的神所审判、所击杀。表面看来，祂被不义的属世政权宣判死刑；这判决是不义的。事实上，祂被神定了死罪，这个判决是义的。
10Pilate, the Roman governor, had the position to judge Christ. In principle, he should have judged Him according to righteousness. The kingdom of the heavens is based upon righteousness, but chapter twenty-seven reveals that the kingdom of the world is absolutely unrighteous. This chapter affords a contrast between righteousness and unrighteousness. The earthly government, the kingdom of this world, is unrighteous, but the kingdom of the heavens is righteous. The Lord Jesus stood before Pilate as the uniquely righteous One, yet He was condemned to death by the unrighteous worldly government. Later we shall see that actually Christ was judged and killed by the righteous God. Apparently, He was sentenced to death by the unrighteous worldly government. This sentence was unrighteous. Actually, He was condemned to death by God. This sentence was righteous
11二十七章这里的观念相当深。在二十六章，我们看见能为著国度和不能为著国度之生命的对比。现今在二十七章，有义和不义的对比。二十七章的意义是表明世界的国和诸天之国的对比。在世界的国那一面有不义；但在诸天之国这一面有公义。一面，耶稣受审判、被定罪、死在十字架上是不义的；另一面，祂受审判而死是义的。耶稣被钉十字架，是正确的，也是错误的。祂被不义的属世政权错误的判刑。祂是公义的、无辜的，甚至出卖祂的人也作见证。彼拉多也见证基督是义人，甚至洗手表明他不愿卷入任何的不义。但我们将会看见，主受到正确的判决，因为祂被公义的神宣判死刑。因此，二十七章是论到义和不义的一章。
11The concept here in chapter twenty-seven is rather deep. In chapter twenty-six we saw a contrast between the life that can make it to be for the kingdom and the life that cannot make it. Now in chapter twenty- seven we have a contrast between righteousness and unrighteousness. The significance of chapter twenty- seven is that it shows the contrast between the kingdom of the world and the kingdom of the heavens. On the side of the kingdom of the world, there is unrighteousness, but on the side of the kingdom of the heavens, there is righteousness. On the one hand, Jesus was sentenced and condemned to die on the cross in unrighteousness; on the other hand, He was sentenced to die in righteousness. Both rightly and wrongly, Jesus was crucified. He was wrongly sentenced by the unrighteous worldly government. He was righteous and innocent, as even His betrayer testified. Pilate also testified that Christ was a righteous man, even washing his hands to show that he did not want to get involved in any unrighteousness. As we shall see, the Lord was sentenced rightly because He was sentenced to die by the righteous God. Thus, chapter twenty-seven is a chapter concerning unrighteousness and righteousness
12这对比含示世界的国不能站住。不能站住的原因乃是牠不是建立在义上。然而，诸天的国和神的国全然是义的。神的国建立在义上。因为这世界国度政权的不义，基督就错误的被定死罪。然而，事实上，祂被公义的神正确的宣判死刑。因此，这章暴露了属世政权的不义，并启示出神政权的公义。
12This contrast implies that the kingdom of the world cannot stand. The reason it cannot stand is that it is not built upon righteousness. However, the kingdom of the heavens and of God is altogether righteous. God’s kingdom is built upon righteousness. Because of the unrighteousness of the government of the kingdom of this world, Christ was wrongly condemned to die. Nevertheless, actually He was rightly sentenced to death by the righteousness of God. Thus, this chapter exposes the unrighteousness of the worldly government, and it reveals the righteousness of God’s government.
13照著罗马的法律，议会捉拿基督的行动是非法的。彼拉多若是公正的，就会制止议会这样作。他会说，『你们无权作这事，因为你们只是宗教团体。你们不能捉拿人并审判人，这是非法的。』彼拉多没有这样说，因为他不义且惧怕。彼拉多惧怕犹太宗教的首领，就违背非常有力的罗马法律而行。罗马帝国以法律闻名。但法律虽然有力，法律的执行却很脆弱。彼拉多并不比犹大更为有义。倘若出卖主耶稣的人能说他卖了无辜的血，帝国的总督应该更为有义。然而，彼拉多『在群众面前洗手，说，流这人的血，罪不在我，你们自己看著办罢。』（太二七24。）这是胆怯又不负责任的退缩。二十六节说，『于是彼拉多释放巴拉巴给他们，却把耶稣鞭打了，交给人钉十字架。』这将黑暗、不公正的政冶暴露无遗。这不公正的处置，应验了以赛亚五十三章五、八节。
13According to Roman law, the Sanhedrin acted illegally in arresting Christ. If Pilate had been just, he would have stopped the Sanhedrin from doing this. He would have said, “You have no right to do this because you are just a religious party. You cannot arrest people and judge them. This is illegal.” Pilate did not say this because he was unrighteous and fearful. Afraid of the Jewish religious leaders, Pilate acted against Roman law, which was very strong. The Roman Empire was famous for its law. But although the law was strong, the enforcement of the law was weak. Pilate was not even as righteous as Judas. If the betrayer of the Lord Jesus was able to say that he had sold innocent blood, the governor of the kingdom should have been even more righteous. Nevertheless, Pilate “washed his hands before the crowd, saying, I am innocent of the blood of this righteous man” (v. 24). This was a timid and irresponsible withdrawal. Verse 26 says, “Then he released to them Barabbas; but Jesus he scourged and delivered Him up that He might be crucified.” This was an utmost exposure of dark, unjust politics. This injustice fulfilled Isaiah 53:5 and 8
14当耶稣在彼拉多面前时，彼拉多的夫人『打发人到他那里说，这义人的事，你一点也不可管，因为我今天在梦中，因祂受了许多苦。』(太二七19。）这梦是神的主宰。彼拉多的夫人不愿他卷入这不义的事。彼拉多按著良心也知道耶稣是义的，犹太人捉拿祂是不义的。他也知道他该释放这义人，但他害怕这样作。依照常例，在节期的时候，要随群众所要的，释放一个囚犯给他们，于是被拉多问说，『两个当中，你们要我释放那一个给你们?他们说，巴拉巴。』(太二七21。）巴拉巴是罪大恶极的囚犯。毫无疑问，被拉多想要释放耶稣，留下巴拉巴。但百姓要他释放巴拉巴，并把耶稣钉十字架。彼拉多似乎说，『你们要我释放罪大恶极的囚犯，把无辜的人钉十字架！』二十三节说，『总督说，为甚么？祂作了甚么恶事？他们却更加喊叫说，钉祂十字架！』彼拉多就被群众的声音所征服。为了安抚他的良心，他就『拿水在群众面前洗手，说，流这人的血，罪不在我，你们自己看著办罢。』（太二七24。）然后百姓回答说，『祂的血归到我们，和我们的子孙身上。』（太二七25。）因此，彼拉多释放巴拉巴，却把耶稣鞭打了，交给人钉十字架。这是何等不义的一幅图画！
14When Jesus was appearing before Pilate, Pilate’s wife “sent to him, saying, Have nothing to do with that righteous man, for I have suffered much today in a dream because of him” (v. 19). This dream was sovereign of God. Pilate’s wife did not want him to get involved with this unrighteous matter. According to his conscience, Pilate also knew that Jesus was righteous and that the Jews were unrighteous in arresting Him. He also knew that he should have released this righteous man, but he was afraid to do this. Accustomed at the time of the feast to release to the crowd one prisoner whom they wanted, Pilate asked, “Which of the two do you want me to release to you? And they said, Bara bbas” (v. 21). Barabbas was a most sinful criminal. No doubt, Pilate intended to release Jesus and to keep Barabbas. But the people wanted him to release Barabbas and to crucify Jesus. Pilate seemed to be saying, “You ask me to release the most sinful criminal and to crucify the innocent one.” Verse 2 3 says, “But he said, Why, what evil has he done? But they cried out the more, saying, Let him be crucified!” Pilate was subdued by the voices of the crowd. In order to appease his conscience, he “took water and washed his hands before the crowd, saying, I am innocent of the blood of this righteous man; you see to it” (v. 24). Then the people answered and said, “His blood be on us and on our children!” (v. 25). Thus, Pilate released Barabbas, but scourged Jesus and delivered Him up that He might be crucified. What a portrait this is of unrighteousness!
15犹太人的死刑是用石头打死。（利二十2，27，二四14，申十三，十七5。）钉十字架是外邦人的刑罚，(拉六11，）罗马人用以处决奴隶和重罪的犯人。将主耶稣钉十字架，不仅应验旧约，申二一23，加三13，民二一8～9，）也应验主所说祂要怎样死的话;(约三14，八28，十二32；）祂若被石头打死，那些话就无法应验。
15The Jewish death penalty was by stoning (Lev. 2 0:2, 2 7; 2 4:2 3; Deut. 1 3:1 0; 1 7:5). Crucifixion was a heathen practice (Ezra 10 6:1 1), adopted by the Romans for the execution of slaves and heinous criminals only. To crucify the Lord Jesus was not only a fulfillment of the Old Testament (Deut. 21:23; (Gal. 3:13; Num. 21:8-9), but also of the Lord’sown word concerning the mode of His death (John 3:14; 8:28; 12:32), which could not have been fulfilled by stoning.
贰 、被人钉十字架
II. CRUCIFIED BY MEN
一 、被罗马兵丁戏弄
A. Mocked by the Roman Soldiers
16二十七至三十二节表明主耶稣如何被外邦兵丁戏弄。他们剥了祂的衣服，给祂穿上一件朱红色袍子。（太二七28。）二十九节说，『用荆棘编作冠冕，戴在祂头上，又把一根苇子放在祂右手里，跪在祂面前戏弄祂，说，犹太人的王！愿你喜乐！』荆棘是咒诅的表号。（创三17～18。）主耶稣在十字架上，为我们成了咒诅。（加三13。）他们向主吐唾沫，打祂的头，并戏弄祂之后，就脱下祂的袍子，给祂穿上自己的衣服，把祂带去钉十字架。（太二七30～31。）这里，主是逾越节的羊羔，为我们的罪作了牺牲，像羊羔一样被牵去宰杀，这应验了以赛亚五十三章七至八节。
16Verses 27 through 32 show how the Lord Jesus was mocked by the heathen soldiers. They stripped Him and put on Him a scarlet robe (v. 28). Verse 29 says, “And having woven a crown of thorns, they placed it on His head, and a reed in His right hand; and they kneeled before Him and mocked Him saying, Hail, King of the Jews!” Thorns are a symbol of the curse (Gen. 3:17- 18). The Lord Jesus became a curse for us on the cross (Gal. 3:13). After spitting on the Lord, beating Him on His head, and mocking Him, they took the robe off Him, put His garments on Him, and led Him away to be crucified (vv. 30-31). The Lord here, as the Passover Lamb to be sacrificed for our sins, was brought like a lamb to the slaughter, fulfilling Isaiah 53:7-8
二 、古利奈人西门被迫背祂的十字架
B. Simon the Cyrene Being Compelled to Bear His Cross
17三十二节说，『他们出来的时候，遇见一个古利奈人，名叫西门，就强迫这人背耶稣的十字架。』古利奈是古希腊在北非殖民地塞利奈加（Cyrenaica）的京城。西门似乎是古利奈的犹太人。
17Verse 32 says, “And as they were coming out, they found a man of Cyrene, Simon by name; this man they compelled to bear His cross.” Cyrene was the Greek colonial city, the capital of Cyrenaica in North Africa. It seems that Simon was a Cyrenian Jew
三 、被带到各各他
C. Brought to Golgotha
18三十三至四十四节启示主如何受人戏弄，并且被杀。三十三节说，『到了一个地方，名叫各各他，就是那称为髑髅地的。』各各他是希伯来名称，（约十九17，）意即触镂，（可十五22，）等于拉丁文的Calvaria，加尔瓦略，演变为英文的Calvary，加略。(路二三33－钦定英文译本。）这不是指堆放髑髅的地方，乃是单指髑髅说的。
18Verses 33 through 44 reveal how the Lord was mocked by men and killed. Verse 33 says, “And coming to a place called Golgotha, which is called Place of a Skull.” Golgotha is a Hebrew name (John 19:17) which means skull (Mark 1 5:2 2). Its equivalent in Latin is Calvaria, anglicized into Calvary (Luke 23:33). It does not mean a place of dead men’s skulls, but simply skull.
四 、人给祂苦胆调和的酒
D. Given Wine Mingled with Gall
19三十四节说，『他们拿苦胆调和的酒给祂喝。祂尝了，就不肯喝。』苦胆调和的酒，（也调著没药－可十五23，）用作麻醉药物。但主不肯接受麻醉，祂要饮尽苦杯。
19Verse 34 says, “They gave Him wine to drink mingled with gall; and having tasted it, He would not drink.” The wine mingled with gall (and also with myrrh— Mark 15:23) was intended as a stupefying draught. But the Lord would not be stupefied; He would drink the bitter cup to the dregs
五 、被钉十字架
E. Crucified
20三十五节说，『他们既将祂钉了十字架，就拈阄分祂的衣服。』主受尽罪人的洗劫，应验了诗篇二十二篇十八节。这也暴露了罗马政治的黑暗。
20Verse 35 says, “And when they had crucified Him, they divided His garments among them, casting lots.” The Lord suffered the sinners’ robbery to the uttermost, fulfilling Psalm 22:18. This also exposed the darkness of Roman politics
21六、被标以犹太人的王为罪状
21F. Labeled King of the Jews as an Accusation
22虽然犹太首领弃绝主耶稣作他们的王，但由于神的主宰，他们在祂的头以上，安了一个牌子，写著祂的罪状：这是犹太人的王耶稣。（太二七37。）
22Although the Jewish leaders rejected the Lord Jesus as their King, it was sovereign of God that they set up above His head as a charge “the King of the Jews” (v. 37
七 、有两个强盗钉在祂两边
G. Two Robbers at His Side
23三十八节说，『当时，有两个强盗和祂同钉十字架，一个在右边，一个在左边。』这是为了应验以赛亚五十三章九节。
23Verse 38 says, “Then two robbers were crucified with Him, one on the right hand and one on the left.” This was for the fulfillment of Isaiah 53:9
八 、被亵渎并戏弄
H. Blasphemed and Mocked
24三十九、四十节说，『经过的人就亵渎祂，摇著头说，你这拆毁圣殿，三日内建造起来的，救你自己罢！你若是神的儿子，就从十字架上下来罢！』这是重复魔鬼在旷野的试诱。（太四6。）祭司长、经学家和长老，也戏弄祂说，『祂救了别人，不能救自己。祂是以色列的王，现在可以从十字架上下来，我们就信靠祂。』（太二七42。）祂若救自己，就不能救我们。
24Verses 3 9 and 4 0 say, “And those who were passing by blasphemed Him, wagging their heads, and saying, You who destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross!” This was a repetition of the Devil’s temptation in the wilderness. The chief priests, scribes, and elders also mocked Him by saying, “He saved others; himself he cannot save! He is king of Israel, let him come down now from the cross, and we will believe on him” (v. 42). If He could have saved Himself, He could not have saved us.
25九、与祂同钉的强盗辱骂祂
25I. Reproached by the Robbers Crucified with Him
26主被钉十字架时，甚至与祂同钉的强盗也和别人一样辱骂祂。在二十七章一至四十四节，我们看见不义的人对那义者所作的。祂被戏弄、被打、且被钉十字架。彼拉多和所有戏弄并逼迫的人，都是不义的。甚至罗马帝国的兵丁也是不义的。他们当中若有人是义的，就不会对主耶稣作甚么。他们对这义者作一些事，证明他们是不义的。
26When the Lord was crucified, even the robbers crucified with Him reproached Him as the others did. In 27:1-44 we see what unrighteous man did to the righteous One. He was mocked, beaten, and crucified. Pilate and all the mockers and persecutors were unrighteous. Even the soldiers of the Roman Empire were unrighteous. If any of them had been righteous, they would not have done anything to the Lord Jesus. The fact that they did something to this righteous One proves that they were unrighteous
参 、受神审判
III. JUDGED BY GOD
一 、被神弃绝
A. Forsaken by God
27虽然人是不义的，但从四十五节开始，神却公义的进来。这节说，『从正午到午后三时，遍地都黑暗了。』正午，直译，第六时。午后三时，直译，第九时。主在第三时，我们的上午九时被钉，（可十五25，）直到第九时，我们的下午三时。祂在十字架上受苦六小时。前三小时，祂是为著遵行神的旨意，被人迫害；后三小时，他是为我们完成救赎，受神审判。在这段时间内，神算祂为我们的罪，替我们受痛苦。（赛五三10。）、因此，遍地都黑暗了，因为我们的罪性、罪行、和一切消极的事物，都在那里受了对付；神也因著我们的罪弃绝了祂。（太二七46。）
27Although man was unrighteous, beginning in verse 45 God came in in a righteous way. This verse says, “Now from the sixth hour darkness came over all the land until the ninth hour.” The sixth hour is our 12 noon, and the ninth is our 3 p.m. The Lord was crucified at the third hour, our 9 a.m. (Mark 15:25). He was suffering on the cross for six hours. In the first three hours, He was persecuted by men for doing God’s will; in the last three hours, He was judged by God for the accomplishment of our redemption. It was during this time that God counted Him as our suffering substitute for sin (Isa. 53:10). Hence, darkness came over all the land because our sin and sins and all negative things were dealt with there, and God forsook Him (v. 46) because of our sin
28到了四十五节，人作尽了他们所能作的一切。那时，神进来审判这位被钉十字架的救主，并且弃绝祂。四十六节说，『约在午后三时，耶稣大声呼喊说，以利，以利，拉马撒巴各大尼？就是：我的神，我的神，你为甚么弃绝我？神弃绝十字架上的基督，因为祂取了罪人的地位，（彼前三18，）担当我们的罪，（彼前二24，赛五三6，）并且替我们成为罪。（林后五21。）
28By the time of verse 45, men had exhausted their deeds. They had done everything they could. At that time, God came in to judge this crucified Savior and to forsake Him. Verse 46 says, “And about the ninth hour Jesus cried out with aloud voice, saying, Eli, Eli, lama sabachthani? that is, My God, My God, why have You forsaken Me?” God forsook Christ on the cross because He took the place of sinners (1 Pet. 3:18), bearing our sins (1 Pet. 2:24; Isa. 53:6) and being made sin for us (2 Cor. 5:21).
29照著四福音，主耶稣在十字架上整整六小时。在前三小时，人对祂作了许多不义的事，他们逼迫祂、戏弄祂。因此，在前三小时，主遭受人不义的对待。但在正午十二时，神进来了，直到午后三时，遍地都黑暗了。这黑暗是神的作为。在这黑暗中，主喊出了四十六节所引的话。当主受人逼迫时，神与祂同在，祂也享受神的同在。但在前三小时的末了，神弃绝祂，并且黑暗来临了。主不能忍受这事，就大声喊著说，『我的神，我的神，你为甚么弃绝我？』我们已经指出，神弃绝祂，因为祂是我们的代替，担当我们的罪。以赛亚五十三章启示，这是神把我们的罪都归在祂身上的时候。在后三小时，从正午十二时到午后三时，公义的神把我们一切的罪都归在这代替者身上，并且为著我们的罪公义的审判祂。神弃绝祂，因为在这三小时中，祂在十字架那里是罪人；祂甚至成为罪。一面，主担当我们的罪，另一面，祂替我们成为罪。因此，神审判祂。这完全是义的事。
29According to the four Gospels, the Lord Jesus was on the cross exactly six hours. During the first three hours, men did many unrighteous things to Him. They persecuted and mocked Him. Thus, in the first three hours the Lord suffered man’sun righteous treatment. But at the sixth hour, twelve noon, God came in, and there was darkness over all the land until the ninth hour, until three o’clock in the afternoon. This darkness was God’s doing. In the midst of this darkness, the Lord cried out the words quoted in verse 46. When the Lord was suffering the persecution of man, God was with Him, and He enjoyed the presence of God. But at the end of the first three hours, God forsook Him, and darkness came. Unable to tolerate this, the Lord shouted loudly, “My God, My God, why have You forsaken Me?” As we have pointed out, God forsook Him because He was our substitute bearing our sins. Isaiah 53 reveals that this was the time God put our sins on Him. In the three hours from twelve no on to three o’clock in the afternoon the righteous God put all our sins upon this substitute and judged Him righteously for our sins. God forsook Him because during these hours He was a sinner there on the cross; He was even made sin. On the one hand, the Lord bore our sins; on the other hand, He was made sin for us. Therefore, God judged Him. This was altogether a matter of righteousness
二 、人拿醋给祂解渴戏弄祂
B. Mocked by Being Given Vinegar to Quench His Thirst
30将近祂被钉的末了，人仍然戏弄祂，拿醋给祂解渴。（太二七48～49，约十九28～30，路二三36。）
30Close to the end of His crucifixion, people still mocked Him by giving Him vinegar to quench His thirst (vv. 48-49; John 19:28-30; Luke 23:36
三 、交出了祂的灵
C. Dismissing the Spirit
31五十节说，『耶稣又大声呼喊，交出了祂的灵。』这是主交付祂的灵，（约十九30，）指明主自愿交付祂的生命。（可十五37，路二三46。）主耶稣不是被杀，乃是自愿交出祂的生命。祂为我们交出祂的生命，就死了。
31Verse 50 says, “And Jesus cried out again with a loud voice and dismissed the spirit.” This was to give up His spirit (John 19:30), indicating that the Lord voluntarily yielded up His life (Mark 15:37; Luke 23:46). The Lord Jesus was not killed, but willingly yielded up His life. He gave His life for us, and He died
肆 、祂死的功效
IV. THE EFFECT OF HIS DEATH
32一、殿里的幔子从上到下裂为两半
32A. The Veil of the Temple Torn from Top to Bottom
33五十一至五十六节启示基督钉死的功效。五十一节说，『看哪，殿里的幔子从上到下裂为两半。』这表征神与人之间的间隔除去了，因为基督所取之罪的肉体，(罗八3，)就是幔子所象征的，已经钉在十字架上。（来十。）从上到下，指明幔子的裂开，是神从上头的作为。因为罪已经受了审判，罪的肉体已经被钉十字架，神与人之间的间隔就除去了。如今进到神面前的路为我们打开了。主的死有何等奇妙的功效！祂的死不是殉道，乃是赎罪的行为。
33Verses 51 through 56 reveal the effect of Christ’s crucifixion. Verse 5 1 says, “And behold, the veil of the temple was torn in two from the top to the bottom.” This signifies that the separation between God and man was abolished, because the flesh (signified by the veil) of sin taken by Christ (Rom. 8:3) had been crucified (Heb. 10:20). The words “from the top to the bottom” indicate that the 20 rending of the veil was God’s doing from above. Because sin had been judged and the flesh of sin had been crucified, the separation between God and man was taken away. Now the way to enter into the presence of God is open for us. What a wonderful effect of the Lord’s death! His death was not martyrdom; it was an act of redemption.
二 、地震动，磐石崩裂
B. The Earth Shakes and the Rocks Split
34五十一节也说，『地就震动，磐石也崩裂。』地震动表征撒但背叛的根基动摇了，磐石崩裂表征撒但属地之国的营垒崩溃了。阿利路亚，主的死裂开了幔子，动摇了撒但背叛的根基，崩溃了撒但之国的营垒！这是何等的死！为著主的死赞美祂！因著神的义完全得了满足，基督的死就能如此有功效。
34Verse 51 also says that “the earth was shaken and the rocks were split.” The shaking of the earth signifies that the base of Satan’s rebellion has been shaken, and the splitting of the rocks signifies that the strongholds of Satan’s earthly kingdom have been broken. Hallelujah, the Lord’s death tore the veil, shook the base of Satan’s rebellion, and broke the strongholds of Satan’skin gdom! What a death! Praise the Lord for His death! Because God’s righteousness was fully satisfied, Christ’s death could be so effective
三 、坟墓开了，已睡圣徒的身体多有起来的
C. The Tombs Opened and the Bodies of Many Saints Raised
35五十二、五十三节说，『坟墓也开了，已睡圣徒的身体，多有起来的。到耶稣复活以后，他们从坟墓里出来，进了圣城，向许多人显现。』坟墓开了，表征死亡和阴间的能力已被胜过并征服了；已睡圣徒的身体起来，表征基督之死释放人的能力。五十三节说，到主复活以后，他们从坟墓里出来，进了圣城，向许多人显现。在豫表里，初熟的庄稼不是一根麦穗，乃是一捆麦子；这不仅豫表复活的基督，也豫表在祂复活之后，从死里复活的圣徒，如这里所启示的。那些圣徒向许多人显现之后，往那里去，我们无法追查。罗马的百夫长和看守的人，看见基督受死时所发生的事，就见证耶稣真是神的儿子。（太二七54。）好些妇女，包括抹大拉的马利亚、主耶稣的母亲马利亚、西庇太两个儿子的母亲、以及其他的人，都亲眼看见所发生的事。
35Verses 52 and 53 say, “And the tombs were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the tombs after His rising, they entered into the holy city and appeared to many.” The opening of the tombs signifies that the power of death and Hades has been conquered and subdued, and the raising of the bodies of the saints signifies the releasing power of the death of Christ. Verse 53 says that they came out of the tombs after His rising, entered into the holy city, and appeared to many. In typology, the firstfruits of the harvest were not a single stalk of wheat, but a sheaf of wheat, typifying not only the resurrected Christ, but also the saints who were raised from the dead after His resurrection, as revealed here. Where the saints went after they appeared to many, we have no way to trace. The Roman centurion and guards testified that Jesus was truly God’sS on when they saw what happened at the death of Christ (v. 54). Many women, including Mary the Magdalene, Mary, the mother of the Lord Jesus, the mother of the sons of Zebedee, and others, witnessed these happening.
伍 、为财主所葬
V. BURIED BY A RICH MAN
36五十七至六十六节启示主耶稣为财主所葬。主耶稣的身体用洁净的细麻布裹好，安放在新坟墓里。（太二七59～60。）抹大拉的马利亚，和另一个马利亚，对著坟墓坐著，观看祂安葬。这种埋葬是要应验以赛亚五十三章九节。这义者的确配得这样的安葬。
36Verses 57 through 66 reveal that the Lord Jesus was buried by a rich man. The Lord Jesus was wrapped in a clean linen cloth and laid in a new tomb (vv. 59-60). Mary the Magdalene and the other Mary sat opposite the grave to witness the burial. This kind of burial was for the fulfillment of Isaiah 53:9. This righteous One was surely worthy of such a burial
37主耶稣被埋葬之后，祭司长和法利赛人到彼拉多那里，请他派人将坟墓把守妥当，直到第三日。（太二七62～64。）六十五、六十六节说，『彼拉多对他们说，你们带著卫兵去罢，尽你们所能的把守妥当。他们就去，同著卫兵用印封了石头，将坟墓把守妥当。』这是反对主的犹太首领所设想的消极防范，却转为主复活有力的积极见证。没有这样的『封，』基督的复活就不会这么有意义。
37After the Lord Jesus was buried, the chief priests and the Pharisees came to Pilate and asked him to secure the grave until the third day (vv. 62-64). Verses 65 and 66 say, “Pilate said to them, You have a guard; go, make it as secure as you know how. And they went and secured the grave with the guard, sealing the stone.” This was intended by the opposing Jewish leaders as a negative precaution, but it turned out to be a strong positive testimony of the Lord’s resurrection. Without such a sealing, the resurrection of Christ would not have been as significant