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马可福音生命读经 · 第47篇

奴仆救主为著完成

The Death and Resurrection of the Slave-Savior
1读经：马可福音15:16-41。我们在本篇信息来到马可十五章十六至四十一节，论到奴仆救主的钉十字架。
1for the Accomplishment of God’s Redemption (2) Scripture Reading: Mark 15:16-41 In this message we come to 15:16-41, a section that speaks of the crucifixion of the Slave-Savior
戏弄奴仆救主
THE MOCKING OF THE SLAVE-SAVIOR
2马可十五章十六节说，『兵丁把耶稣带进总督府的院子里，叫齐了全营的兵。』总督府就是总督官邸。
2Mark 15:16 says, “And the soldiers led Him away into the courtyard, which is the Praetorium, and they called together the whole band of soldiers.” The Praetorium was the governor’s official residence
3十七节说，『他们给祂穿上紫袍，又把编成的荆棘冠冕给祂戴上。』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。）马可十五章十七节的荆棘冠冕表征君尊，用来讥诮奴仆救主。（20。）兵丁在十八至十九节继续讥诮主耶稣：『就向祂致敬说，犹太人的王！愿你喜乐！又用一根苇子打祂的头，向祂吐唾沫，屈膝拜祂。』他们戏弄完了，『就脱下祂的紫袍，给祂穿上自己的衣服，带祂出去，要钉祂十字架。』（20。）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。
3Verse 17 says, “And they clothed Him in purple, and having woven a thorny crown, they placed it upon Him.” 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). In 15:17 a thorny crown, signifying royalty, was used as a mockery of the Slave-Savior (v. 20). In verses 18 and 19 the soldiers continued their mockery of the Lord Jesus: “And they began to salute Him, Hail, King of the Jews! And they kept beating His head with a reed and spitting at Him, and kneeling down, they worshipped Him.” After they had mocked Him, “they stripped Him of the purple and put His own garments on Him. And they led Him out that they might crucify Him” (v. 20). 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
在各各他被钉十字架
CRUCIFIED AT GOLGOTHA
4马可十五章二十一节继续说，『有一个古利奈人西门，就是亚力山大和鲁孚的父亲，从乡下来，经过那里，他们就强迫他背耶稣的十字架。』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。十五章二十二节说，『他们带耶稣到了各各他地方。（各各他繙出来，就是髑髅地。）』各各他是希伯来名称，（约十九，）意即髑髅，（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。）这不是指堆放髑髅的地方，乃是单指髑髅说的。
4Verse 21 goes on to say, “And they compelled a certain passerby, coming from the country, Simon a Cyrenian, the father of Alexander and Rufus, that he might carry His cross.” Cyrene was a Greek colonial city, the capital of Cyrenaica in North Africa. It seems that Simon was a Cyrenian Jew. According to 15:22, “They bring Him to the place called Golgotha, which is, being interpreted, Place of a Skull.” Golgotha is a Hebrew name (John 19:17) which means skull. Its equivalent in Latin 17 is Calvaria, anglicized into Calvary (Luke 23:33). It does not mean a place of dead men’s skulls, but simply skull.
5二十三节继续说，他们『拿没药调和的酒给祂，祂却不接受』。没药调和的酒，（也调著苦胆－太二七34），用作麻醉药物。然而，主不肯接受麻醉，祂要饮尽苦杯。
5Verse 23 continues, “And they tried to give Him wine mixed with myrrh, but He did not take it.” This wine mingled with myrrh (and also with gall—Matt. 27:34) was intended as a stupefying draught. But the Lord would not be stupefied; He would drink the bitter cup to the dregs.
6二十四节说，『于是将祂钉十字架，拈阄分祂的衣服，看谁该得甚么。』我们在这里看见，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。马可十五章二十五节说，『他们将祂钉了十字架，乃是在上午九时。』上午九时直译，第三时。被人苛待且受神审判
6Verse 24 says, “And they crucify Him, and divide His garments, casting a lot for them, what each should take.” Here we see that the Lord suffered being robbed by sinners to the uttermost. This was a fulfillment of Psalm 22:18, and it also exposed the darkness of Roman politics. Mark 15:25 says, “Now it was the third hour, and they crucified Him.” The third hour was nine o’clock in the morning. MISTREATED BY MAN AND JUDGED BY GOD
7二十九至三十一节告诉我们，从那里经过的人『亵渎祂，摇著头说，咳！你这拆毁圣殿，三日内建造起来的，救你自己罢！从十字架上下来罢！祭司长和经学家也是这样戏弄祂，彼此说，祂救了别人，不能救自己』。亵渎主耶稣的人歪曲祂在约翰二章十九节里的话，祂在那里乃是说，『你们拆毁这殿。』亵渎祂的人又说，祂救了别人，不能救自己。主若救祂自己，就不能救我们。马可十五章三十三节说，『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，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，祂是为我们完成救赎，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，（马可33，）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。（34。）
7Verses 29 through 31 tell us that those passing by “blasphemed Him, wagging their heads and saying, Aha! You who destroy the temple and build it in three days, save yourself! Come down from the cross! Likewise also the chief priests with the scribes, mocking with one another, said, He saved others; himself he cannot save!” Those who blasphemed the Lord Jesus twisted His word, “(You) destroy this temple,” in John 2:19. Those who blasphemed Him also said that He saved others, but could not save Himself. If the Lord had saved Himself, He could not have saved us. According to 15:33, “And when the sixth hour had come, darkness came over the whole land until the ninth hour.” The sixth hour is our twelve noon, and then in this our three o’clock. The Lord was crucified beginning from the third hour, our nine o’clock. 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. 34) because of our sin
8我们在十五章十六至三十二节看见奴仆救主被人苛待。祂被戏弄、击打、亵渎、并钉十字架。这都是迫害祂之人的举动。三十三节说，从正午到午后三时，遍地都黑暗了。从正午开始，遍地黑暗，直到午后三时（第九时）。这黑暗是神造成的，指明神进来审判挂在十字架上的那一位。
8In 1 5:1 6-3 2 we see how the Slave - Savior was mistreated by man. He was mocked, beaten, blasphemed, and crucified. All these were actions of His persecutors. Verse 33 says that at the sixth hour darkness came over the whole land. At exactly noontime darkness came over the whole land and remained until the ninth hour, until three o’clock. This darkness was caused by God, and it was an indication that God had come in to judge the One who was hanging on the cross.
9我们看见奴仆救主在十字架上有六个小时，从上午九时到下午三时。前三个小时是人逼迫祂的时候。我们可以说，主耶稣在这时是殉道者。然后在正午，遍地都黑暗，神就进来了。这黑暗是神审判罪的表号。人在奴仆救主钉十字架的头三个小时迫害祂，神在后三个小时进来审判作我们代替的基督。那时，神将我们所有的罪全放在祂身上，将祂当作一个罪人，作我们的代替。因此，主耶稣在钉十字架的头三个小时是殉道者，但在后三个小时是救赎主。祂作殉道者，在人的手下遭受逼迫。祂作我们的救赎主，在神的手下为我们受审判。那黑暗乃是神进来审判基督的象征，祂为我们的罪成了我们的代替。马可十五章三十四节说，『午后三时，耶稣大声喊著：以罗伊，以罗伊，拉马撒巴各大尼？繙出来就是：我的神，我的神，你为甚么绝弃我？』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。）我们将在
9We have seen that the Slave-Savior was on the cross for six hours, from nine o’clock until three o’clock. The first three hours were the time of man’s persecution. We may say that during those hours the Lord Jesus was a martyr. Then at noon, with darkness coming upon the whole land, God came in. This darkness was a sign of God’s judgment of sin. Whereas man persecuted the Slave- Savior during the first three hours of His crucifixion, God came in during the second three hours to judge Christ as our Substitute. It was in these hours that God put all our sins upon Him and considered Him a sinner as our Substitute. Therefore, during the first three hours of His crucifixion, the Lord Jesus was a martyr. But during the second three hours, He was the Redeemer. As a martyr He suffered persecution under the hand of man. As our Redeemer He suffered judgment for us under the hand of God. The darkness was a symbol that God had come in to judge Christ as our Substitute for our sins. Mark 15:34 says, “At the ninth hour Jesus cried out with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, My God, why did You forsake 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). We shall consider this verse in more detail in the following message
10下一篇信息更详细的交通这一节。
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11马可十五章三十五至三十六节继续说，『旁边站著的人，有的听见就说，看哪，祂呼叫以利亚。有一个人跑去，把海绵蘸满了醋，绑在苇子上，送给祂喝，说，等一等，看以利亚来不来把祂取下。』这是以戏弄的方式（路二三36）给主解渴。（约十九28～30。）在马太二十七章三十四节与马可十五章二十三节，酒调和苦胆与没药，是在祂钉十字架以前当作麻醉剂要给主喝的，但祂不喝。然而，在马可十五章三十六节，醋是在祂钉十字架的末了才给祂喝的。三十七节接著说，『耶稣大声喊叫，气就断了。』意思是说，主停止了呼吸。马太二十七章五十节告诉我们，主在这时大声呼喊，『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。
11Verses 35 and 36 continue, “And some of those standing by heard it and said, Behold, he is calling Elijah. And someone ran and filled a sponge with vinegar, and putting it on a reed, gave it to Him to drink, saying, Let him be, let us see if Elijah comes to take him down.” This vinegar was offered to the Lord for quenching His thirst (John 19:28-30), but it was offered in a mocking way (Luke 23:36). The wine mingled with gall and myrrh, in Matthew 27:34 and Mark 15:23, was offered to the Lord before His crucifixion as a stupefying draught, which He would not drink. But the vinegar in Mark 15:36 was offered to Him at the end of His crucifixion in a mocking way. Verse 37 goes on to say, “But Jesus, letting out a loud cry, expired.” This means that the Lord stopped breathing. Matthew 27:50 tells us that at this point the Lord cried out with a loud voice and “dismissed the spirit.” This meant the Lord gave up His spirit (John 19:30), indicating that the Lord voluntarily yielded up His life.
殿里的幔子裂为两半
THE VEIL OF THE TEMPLE TORN IN TWO
12主耶稣断气以后，『殿里的幔子从上到下裂为两半。』（可十五。）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。（来十20。）幔子从上到下裂为两半，指明幔子的裂开，是神从上头的作为。
12After the Lord Jesus expired, “the veil of the temple was torn in two from top to bottom” (15:38). This signifies that the separation between God and man 38 was abolished because the flesh (signified by the veil) of sin taken by Christ (Rom. 8:3) had been crucified (Heb. 10:20). The fact that the veil was torn from the top to the bottom indicates that the rending of the veil was God’s doing from above.
13殿高二十肘。所以，人不可能将幔子从上到下撕裂为两半。使幔子裂开的乃是神。殿里的幔子表征基督所穿上的肉体。幔子裂开，表征基督所穿上的人性已经被钉十字架了。我们若详细研读圣经，就会晓得基路伯绣在幔子上，而基路伯表征神的造物。4:6-（结一4～14，启四6～9。）因此幔子上的基路伯表征受造之物，与耶稣的人性有关。当主穿上我们的人性时，祂所穿上的人性带著受造之物。这给我们很强的根据来说，当基督将祂的人性钉在十字架上时，祂了结了受造之物。主钉十字架时的在场者
13The temple was twenty cubits high. It would have been impossible for man to tear the veil from the top to the bottom. It was God who rent that veil. The veil in the temple was a sign of the flesh Christ had put upon Himself. The tearing of the veil signifies that the humanity taken on by Christ had been crucified. If we study the Bible carefully, we shall realize that cherubim were embroidered on the veil, and cherubim are signs of God’s creatures (Ezek. 1:4-14; Rev. 9). Hence, the cherubim on the veil signify that the creatures were related to the humanity of Jesus. When the Lord put on our humanity, He put on a humanity that bore the creatures. This gives us a strong basis to say that when Christ crucified His humanity, He terminated the creatures. THE ONES PRESENT AT THE LORD’S CRUCIFIXION
14马可十五章三十九节说，『对面站著的百夫长，看见祂这样断气，就说，这人真是神的儿子。』百夫长晓得这人不是普普通通的人，祂的的确确是神的儿子。四十至四十一节说到那些在场的妇女：『还有些妇女，远远的观看，其中有抹大拉的马利亚，又有小雅各和约西的母亲马利亚，并有撒罗米，就是耶稣在加利利的时候，跟随祂，服事祂的那些人，另外还有许多跟祂同上耶路撒冷的妇女。』抹大拉的马利亚就是身上曾被赶出七个鬼的那一位；而小雅各的母亲马利亚则是奴仆救主的母亲。（太十三55。）『小』在此指身量或年龄上的小。小雅各是雅各书的著者。撒罗米是西庇太的妻子，雅各、约翰的母亲。（二七56。）
14Mark 15:39 says, “And the centurion standing by opposite Him, seeing how He expired, said, Truly this man was God’s Son!” The centurion realized that this man was not ordinary. Rather, He was truly God’sS on. Verses 40 and 41 tell us of the women who were present: “And there were also women looking on from a distance, among whom were both Mary the Magdalene, and Mary the mother of James the little and of Joses, and Salome, who when He was in Galilee, followed Him and ministered to Him, and many other women who came up with Him to Jerusalem.” Mary the Magdalene was the one from whom seven demons had been cast out. Mary the mother of James the little was the mother of the Slave-Savior (Matt. 13:55). The word “little” here means either small in stature or young in age. James the little was the one who wrote the Epistle of James. Salome was the wife of Zebedee and the mother of James and John (Matt. 27:56).
15马可记述主钉十字架时，并没有题到有弟兄在场；他只题到了姊妹们。我们可以说，这些姊妹们就是我们的代表。当基督被钉十字架的时候，有一群姊妹在场。
15In Mark’s account of the crucifixion there is no mention of any brothers being present. He speaks only of the sisters. We may say that these sisters are our representatives. When Christ was crucified, a group of sisters was standing by.
尊荣的埋葬，
BURIED WITH HONOR
享受祂的安息日
TO ENJOY HIS SABBATH
16马可十五章四十二至四十七节论到奴仆救主的安葬。四十二节说，『到了黄昏，因为这是豫备日，就是安息日的前一日，有亚利马太的一个人约瑟前来；他是尊贵的议士，也是盼望神国的，他放胆进到彼拉多那里，求耶稣的身体。』在主成就了救赎和分赐生命的死之后，祂受苦的处境立刻变为尊贵的处境。有个财主名叫约瑟，（太二七57，）和一个犹太人的官尼哥底母，（约十九39，三1，）来照料祂的埋葬，将祂的身体用没药和沉香裹好，放在一座新坟墓里。主在安息日，在高标准的人性尊贵里安息了，（路二三55～56，）等候从死人中复活的时刻来到。在马可十五章四十三节，约瑟被称为『亚利马太的一个人约瑟』，原文有指定冠词，指明他是个有名望的人。约瑟买了细麻布，把主耶稣从十字架上取下来，用细麻布裹好，安放在磐石中凿出来的坟墓里，又辊过一块石头来挡住墓门。（46。）这是要应验以赛亚五十三章九节下半的话。
16Mark 15:42-47 speaks of the burial of the Slave-Savior. Verse 42 says, “And when evening had already come, since it was the day of preparation, which is the day before the Sabbath, Joseph, the one from Arimathea, an honorable member of the Council, who was also himself awaiting the kingdom of God, coming with daring, went in to Pilate and asked for the body of Jesus.” After the Lord accomplished His redemptive death, His situation of suffering immediately changed into an honorable one. Joseph of Arimathea, a rich man (Matt. 27:57), and Nicodemus, a ruler of the Jews (John 19:39; 3:1), came to care for the Lord’s burial by having His body bound with myrrh and aloes and buried in a new tomb. In human honor of such a high standard the Lord rested on the Sabbath day (Luke 23:55-56), waiting for the time to resurrect from among the dead. In 15:43 Joseph is called “the one from Arimathea.” The definite article here indicates a man well known. Having purchased a piece of linen, Joseph took the Lord Jesus down from the cross, wrapped Him in the linen, laid Him in a tomb which had been hewn out of rock, and rolled a stone against the door of the tomb (v. 46). This was for the fulfillment of Isaiah 53:9
17当我们读马可十五章四十二至四十六节时，我们看见主耶稣得到一个相当好的安葬。祂由人用新买来的麻布裹好，安放在新凿出来的坟墓里。主耶稣被安放在这样的坟
17As we read 15:42-46, we see that the Lord Jesus was given an excellent burial. He was buried in newly bought linen and laid to rest in a newly hewn tomb. The Lord Jesus was put in such a tomb in order to enjoy His Sabbath
18墓里，为了享受祂的安息日。
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19我们曾经指出，神在六天内创造旧造，在第七天就安息了。主在新约于六天内完成祂全备的救赎，就是祂救赎的工作，然后于第七天安息日，安息了。马可十五章四十七节说，『抹大拉的马利亚，和约西的母亲马利亚，都看见安放祂的地方。』这指明抹大拉的马利亚和主耶稣的母亲马利亚都看见了安放祂的地方。
19As we have pointed out, God created the old creation within six days and then rested on the seventh day. In the New Testament the Lord accomplished His full redemption, His redemptive work, within six days, and then He rested on the seventh day, the Sabbath. Mark 15:47 says, “And Mary the Magdalene and Mary the mother of Joses beheld where He was laid.” This indicates that both Mary the Magdalene and Mary the mother of the Lord Jesus saw where he was laid
20虽然主可以在安息日安息，因祂已经成功了救赎的工作，但门徒却不能安息。我相信这两个马利亚也没有安息。没有经过复活的日子，并且来到五旬节这一天之前，我怀疑他们能否有完全的安息。他们在复活那一天与五旬节当天，接受了包罗万有的灵，这灵将基督的死与复活，应用在他们的生活中。这样，他们就能领略主的死、埋葬与复活的意义。
20Although the Lord could rest on the Sabbath, having accomplished the work of redemption, the disciples were not able to rest. I do not believe that these two Marys had any rest either. I doubt that they had full rest until they had passed through the day of resurrection and had come to the day of Pentecost. On the day of resurrection and the day of Pentecost they received the all-inclusive Spirit, and this Spirit applied to their living Christ’s death and resurrection. Then they were able to realize the significance of the Lord’s death, burial, and resurrection