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路加福音生命读经 · 第51篇

人救主的死（一）

The Death of the Man-Savior (1)
1读经：路加福音22:47—23:25。过这卷福音里的四个主要段落：引言，（路一1～4，）对在人性里带著神性之人救主的豫备，（路一5～四13，）人救主在祂带著神圣属性之人性美德中的职事，（路四14～十九17。）以及人救主为著完成救赎将自己交与死。（路十九28～二二46。）本篇信息中，我们来到路加福音第五个主要的段落－人救主的死。（路二二47～二三56。）在这段里我们看见主的被捉、（路二二47～65、）受审、(路二二66～二三25、)被钉（路二三26～49）并被葬。（路二三50～56。）
1Scripture Reading: Luke 22:47—23:25 covered four main sections of this Gospel: the introduction (1:1-4), the preparation of the Man - Savior in His humanity with His divinity (1:5—4:13), the ministry of the Man-Savior in His human virtues with His divine attributes (4:14 — 19:27), and the Man-Savior’s presentation of Himself to death for redemption (19:28 — 22:46). In this message we come to the fifth main section of Luke—the death of the Man-Savior (22:47—23:56). In this section we see that the Lord was arrested (22:47-65), judged (22:66 — 23:25), crucified (23:26-49), and buried (23:50-56).
2到了路加二十二章四十六节，为著人救主的死一切都豫备好了。时间与地点都正确，恰好就是祂要受死的那一年、那一月、甚至那一天。
2After 22:46 everything was prepared for the death of the Man-Savior. Both the place and the time were right. It was the exact year, month, and even day for Him to die
被捉
ARRESTED
3人救主的死开始于祂的被捉。主耶稣到了客西马尼园，领悟祂要在那里被捉。人救主如何采取主动从加利利去耶路撒冷，照样也采取主动去客西马尼园。那十一个门徒当然不知道是怎么回事，但是人救主知道祂在作甚么，祂取的是甚么步骤。祂乃是去一个地方，在那里被交与来捉拿祂并治死祂的人。主耶稣被捉的时候，在祂周围有三班人：捉拿祂的人、祂的门徒、以及审判祂的人。捉拿人救主的是邪恶的宗教徒，他们热心宗教，却是虚伪、假冒为善并满了欺骗的。他们甚至不配归类于那些仅仅凭天然或在旧造里的人。他们实在是邪恶、虚伪并欺骗的。主耶稣被捉时围绕祂的第二班人，乃是祂的跟从者。门徒的存心是好的，但他们完全在天然的范围里。我们一点看不见他们在属灵范围里的迹象，他们乃是在旧造里面。他们虽然有分于饼和杯，但就在他们这样作以后，仍争论谁为大。藉此我们看见他们是何等天然。不仅如此，当主耶稣告诉他们，他们要绊跌，彼得就起来否认说，『主阿，我已经豫备好，去同你下监，同你受死。』（路二二33。）还有，当主告诉门徒要豫备好面对那种处境时，他们以为必须买刀来争斗。所以，主对他们说，『彀了。』(路二二38。)
3The death of the Man - Savior began with His being arrested. When the Lord Jesus came to the Garden of Gethsemane, He realized that He would be arrested there. Nevertheless, just as He took the initiative to go from Galilee to Jerusalem, He took the initiative to go to the Garden of Gethsemane. Of course, the eleven disciples did not know what was happening. However, the Man-Savior knew what He was doing and what steps He was taking. He went to the place where He would be delivered to those who were coming to arrest Him and put Him to death. When the Lord Jesus was arrested, three categories of people were around Him: those who arrested Him, His disciples, and those who judged Him. The ones who arrested the Man - Savior were evil religionists. They were religious, but they were false, hypocritical, and filled with deceit. They were not worthy to be categorized with those who are merely natural or in the old creation. They were actually evil, false, and deceitful. The second category of people around the Lord Jesus when He was arrested consisted of His followers. The disciples had a good intention, but they were altogether in the natural realm. Here we do not see any sign that they were in the spiritual realm; rather, they were in the old creation. In a sense, they partook of the loaf and the cup. But even after doing so they contended which of them was the greatest. By this we see how natural they were. Furthermore, when the Lord Jesus told them that they would be stumbled, Peter rose up to deny it: “Lord, I am ready to go with You both to prison and to death” (22:33). Moreover, when the Lord told the disciples to be prepared to face the situation, they thought that it was necessary for them to buy swords to fight. Therefore, the Lord said to them, “It is enough” (22:38).
4因为门徒在天然的生命里，他们就无法领会人救主所告诉他们的。当主要被捉拿的时候，『周围的人看见要发生的事，就说，主阿，我们用刀砍可以不可以？其中有一个人，将大祭司的奴仆砍了一刀，削掉了他的右耳。』（路二二49～50。）在此我们看见门徒立刻抵抗。彼得带头拿起刀来，但主制止他们，说，『由他们到这个地步罢。就摸那人的耳朵，把他治好了。』（路二二51。）『由他们到这个地步罢，』意思也许是，这时候任凭他们捉我罢。人救主被捉以后，『彼得远远的跟著。』（路二二54下。）这指明彼得会否认主。彼得同许多人坐在院子当中的火边。（路二二。）这指明他就要否认主了。五十六、五十七节说，『有一个使女，看见彼得坐在火光里，就定睛看他，说，这个人也是同祂一起的。彼得却不承认，说，女子，我不认得祂。』然后彼得又两次否认主，鸡就叫了，『主转过身来看彼得，彼得便想起主对他所说的话：今日鸡叫以前，你要三次否认我。』（路二二60～61。）彼得就到外面去痛哭。（路二二62。）我们从其他的福音书得知，别的门徒都分散了。从这一点我们看见，人救主的跟从者很天然，他们在旧造里面。难怪他们必须被带到十字架上，被了结并顶替。因为他们在旧造里，所以无法享受禧年。主知道他们所需要的，就带著他们与祂一同上十字架，使他们能被了结并顶替。
4Because the disciples were in the natural life, they were not able to understand what the Man-Savior was telling them. When the Lord was about to be arrested, “those around Him, seeing what was about to happen, said, Lord, shall we strike with a sword? And a certain one of them struck the slave of the high priest and took off his right ear” (22:49-50). Here we see that the disciples immediately resisted. Peter took the lead to take up a sword, but the Lord stopped them, saying, “Let them go this far! And touching the ear, He healed him” (v. 51). The words, “Let them go this far,” may mean, “Let them arrest Me at this time.” After the Man - Savior was arrested, “Peter was following at a distance” (v. 54b). This is an indication that Peter would deny the Lord. Peter then sat with a number of others by the fire that was kindled in the middle of the courtyard (v. 55). This is another 55 indication that he was about to deny the Lord. Verses 56 and 57 say, “And a certain servant girl, seeing him seated facing the light of the fire, and looking intently at him, said, This man also was with him. But he denied, saying, I do not know Him, woman!” After Peter denied the Lord two more times, a cock crowed, and “the Lord turned and looked at Peter, and Peter remembered the word of the Lord, how He had said to him that before a cock crows today, you will deny Me three times” (vv. 60-61). Then Peter went outside and wept bitterly (v. 62). We know from the other Gospels that the other disciples were scattered. From this we see that the Man-Savior’s followers were natural; they were in the old creation. It is no wonder it was necessary for them to be brought to the cross, terminated, and replaced. Because they were in the old creation, they could not enjoy the jubilee. Knowing what they needed, the Lord brought them with Him to the cross so that they could be terminated and replaced.
5让我们再来看那些捉拿人救主的人。耶稣还在对门徒说话的时候，犹大就近祂，要与祂亲嘴。（路二二47。）『耶稣对他说，犹大，你用亲嘴的暗号出卖人子么？』（路二二48。）主对犹大指出，他用假意亲嘴的暗号出卖人子，然后对那些来捉祂的祭司长、守殿官和长老说，『你们带著刀棒出来捉我，如同捉强盗么？我天天同你们在殿里，你们并没有下手捉我。但这是你们的时候，黑暗掌权了。』（路二二52～53。）弃绝神、得罪神的反对者，惧怕那些热烈欢迎人救主，并喜欢听祂讲论（可十二37。）的百姓，不敢在白天或在圣殿那样的公并场所捉拿祂，却诡诈的在深夜捉拿祂，如同捉强盗。（路二二52。）这里主似乎对他们说，『我在殿里教训人的时候，你们为甚么不捉拿我？你们为甚么白天不来，晚上才来？你们为甚么在隐密的地方捉我？你们这样捉我是因为你们惧怕百姓。你们知道，你们若想在殿里捉我，百姓就会用石头打你们。然而，现在是你们的时候，黑暗掌权了。』人救主并不惧怕被捉。相反的，祂勇敢的面对那处境，甚至责备那些捉拿祂之人的虚伪。实际上，主不是被捉；祂乃是把自己交给那些捉祂的人。祂若没有这样作，谁能捉祂？按照约翰十八章四节，主耶稣问他们找谁。当他们回答说，找拿撒勒人耶稣，『祂说，我是。』（约十八5。）约翰福音的记载接著告诉我们：『耶稣一说，我是，他们就退后，倒在地上，』（约十八6。）这指明实际上不是他们捉拿人救主，乃是祂自愿让他们捉拿。我们读路加二十二章四十七节至二十三章五十六节，需要看见那被捉、受审、被钉的是谁。被捉的乃是神，是在人里面的神。这就是说，神被祂所造的人捉拿，甚至以虚伪的方式捉拿。公平、公义的神不该立刻审判他们么？但祂没有审判，反而容忍他们。祂接受被捉的事，要为著跟从祂的人和捉拿祂的人成功救赎。
5Let us consider more fully those who arrested the Man - Savior. While He was still speaking to His disciples, Judas drew near to Him to kiss Him (v. 47). “But Jesus said to him, Judas, are you delivering up the Son of Man with a kiss?” (v. 48). After pointing out to Judas that he was delivering up the Son of Man by kissing Him in a false way, the Lord said to the chief priests, officers of the temple, and elders who had come up against Him, “Have you come out with swords and clubs as against a robber? While I was with you daily in the temple, you did not stretch out your hands against Me; but this is your hour and the authority of darkness” (vv. 52-53). The God-forsaking and God - offending opposers, afraid of the people who had warmly welcomed the Man-Savior and were gladdened by His speaking (Mark 12:37), dared not arrest Him in the daytime or in a public place like the temple. Instead, they arrested Him subtly in the deep night, as though arresting a robber (Luke 22:52). Here the Lord seemed to be saying to them, “Why didn’ty ou arrest Me while I was teaching in the temple? Why do you come at night instead of in the day, and why do you arrest Me in a private place? You arrest Me in this way because you are afraid of the people. You know that if you tried to arrest Me in the temple, the people would stone you. Nevertheless, now is your hour and the authority of darkness.” The Man-Savior was not afraid of being arrested. On the contrary, He was bold to face the situation, and He even rebuked the falsehood of those who arrested Him. Actually, the Lord was not arrested; He gave Himself over to those who arrested Him. If He had not done this, who could have arrested Him? According to John 18:4, the Lord Jesus asked them whom they were seeking. When they answered Him that they were seeking Jesus the Nazarene, “He said to them, I am” (v. 5). The record in John goes on to tell us that when “He said to them, I am, they drew back and fell to the ground” (v. 6). This indicates that they did not actually arrest the Man-Savior, but that He willingly allowed them to arrest Him. As we read Luke 22:47 — 23:56, we need to realize who it was who was arrested, judged, and crucified. The One arrested was the very God, God in a man. This means that God was arrested by His creatures, and even arrested in a way of falsehood. Should not the just and righteous God have judged them immediately? But instead of judging them, He tolerated them. He accepted being arrested in order to accomplish redemption both for His followers and for those who arrested Him.
6路加，十二章六十三节告诉我们，看守人救主的人『戏弄祂，打祂。』然后我们看见，他们『蒙著祂的眼，问祂说，申言罢，打你的是谁？他们还用许多别的话亵渎祂。』（路二二64～65。）他们所戏弄、责打、亵渎的那一位乃是神人；遭受这事的乃是在人里面的神。我们读这章圣经，若记住这点，就会有深刻的印象：那位眼睛被蒙起来并受亵渎的乃是神人。
6In 22:63 we are told that the men who were holding the Man-Savior “mocked Him, beating Him.” Then we see that “blindfolding Him, they questioned Him, saying, Prophesy! Who is it that hit you? And they said many other things against Him, blaspheming” (vv. 64-65). The One they were mocking, beating, and blaspheming was the God-man; the One who suffered this was God in a man. If we keep this point in mind as we read this chapter, we shall be deeply impressed that it was the God-man who was blindfolded and blasphemed
受审为犹太议会所审
JUDGED By the Jewish Sanhedrin
7在路加二十二章六十六节至二十三章二十五节，人救主为犹太议会（路二二66～71）和罗马官长（路二三1～25）所审判。『天一亮，民间的众长老，连祭司长带经学家都聚集，把耶稣带到他们的议会里，说，你若是基督，就告诉我们。』（路二二66～67上。）议会是由祭司长、长老、律法师和经学家所组成的，是犹太人的最高法庭。
7In 22:66—23:25 the Man-Savior was judged by the Jewish Sanhedrin (22:66-71) and by the Roman rulers (23:1-25). “When day came, the elders of the people, both chief priests and scribes, were gathered together, and they led Him away to their Sanhedrin, saying, If you are the Christ, tell us” (22:66-67a). The Sanhedrin was a council composed of the chief priests, the elders, the lawyers, and the scribes. It was the highest court of the Jews (Acts 4:5-6, 15; 5:27, 34, 41
8（徒四5～6，15，五27，34，41。）
8
9当人救主被问及祂是不是基督，『耶稣对他们说，我若告诉你们，你们也绝不信；我若问你们，你们也绝不回答。从今以后，人子要坐在神大能者的右边。』（路二二67下～69。）主的回答指明，祂不仅在地上钉十字架以前是人子，祂复活后在天上神的右边也是人子，（徒七56，）并且祂驾云回来时还是人子。主的回答也指明祂是神的基督，神的受膏者。不然，祂就不能坐在神大能者的右边。路加二十二章七十节说，『他们都说，这样，你是神的儿子么？耶稣对他们说，你们说的对，我是。』这里人救主被问及的问题，魔鬼也曾用来试诱祂。（路四3，9。）『你们说的对，我是，』原文也可译作，『你们说的对，因为我就是。』审判主的人听见祂的回答，就说，『我们何需再用见证？因为我们亲自从祂口中听见了。』（路二二71。）他们很激动，认为祂说祂是神的儿子，乃是亵渎神，他们就定祂罪。
9When the Man-Savior was asked if He was the Christ, “He said to them, If I tell you, you will by no means believe; and if I ask you, you will by no means answer. But from now on the Son of Man will be seated at the right hand of the power of God” (Luke 22:67b - 69). The Lord’s answer indicates that He not only was the Son of Man on earth before His crucifixion, but also indicates that He will be the Son of Man in the heavens on the right hand of God after His resurrection (Acts 7:56) and also at His coming back on the clouds. His answer also indicates that He is God’s Christ, His anointed. Otherwise, He could not be seated at the right hand of the power of God. Luke 22:70 says, “And they all said, Are you then the Son of God? And He said to them, You say that I am.” The question the Man-Savior was asked here is the same question the Devil used in tempting Him (4:3, 9). The Greek words rendered, “You say that I am,” may also be translated, “You say it, because I am.” When the ones judging the Lord heard His answer, they said, “What further need do we have of testimony, for we have heard it ourselves from his mouth?” (v. 71). They were excited and, thinking that He was blaspheming God in saying that He was the Son of God, they condemned Him.
为罗马官长所审
by the Roman rulers
10宗教的首领知道，根据罗马法律，他们没有权力处决人，于是他们将人救主移交给彼拉多：『他们全体都起来，把耶稣带到彼拉多面前。』（路二三1。）彼拉多是罗马所任命的总督，于主后二十六至三十五年间，作该撒提庇留在犹太地（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
10Realizing that according to Roman law they did not have the power to execute anyone, the religious leaders transferred the Man-Savior to Pilate: “And the entire multitude of them rose up and led Him before Pilate” (23:1). Pilate was a Roman procurator, an agent of Caesar Tiberius in Judea, 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 later committed suicide
11告结束。他被放逐并且自杀了。
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12在神的主宰之下，人救主不仅像羊在剪毛的人面前，（赛五三7）受犹太首领的审判，也像罪犯在告祂的人面前，受罗马总督的审判，使祂因此受死，用祂的生命作赎价服事罪人；（可十45；）这赎价不仅是为著犹太首领所代表的犹太人，也是为著罗马总督所代表的外邦人。犹太首领在彼拉多面前控告主说，『我们查出这人煽惑我们的人民，禁止纳税给该撒，且说自己是基督，是王。』（路二三2。）『煽惑』原文也可译作，扭转，误引。（参路二三14。）然后彼拉多问祂说，『你是犹太人的王么？耶稣回答说，你说的是。』（路二二3。）主这回答该领会为有力的肯定。（Alford，阿福德。）彼拉多无法查出人救主有甚么该定罪的。『彼拉多对祭司长和群众说，我查不出这人有甚么该定罪的。』（路二三4。）但『他们越发极力的说，祂煽动百姓，在犹太遍地施教，从加利利起，直到这里。』（路二三5。）这指明『犹太遍地』包含加利利和耶路撒冷所在的地区。加利利是犹太人地区的一部分，犹太人地区一般称为犹太。
12Under God’s sovereignty the Man-Savior was judged not only by the Jewish leaders as a sheep before the shearers (Isa. 53:7), but also by the Roman governor as a criminal before the accusers. He was judged in this way so that He might die to save sinners with His life as a ransom (Mark 10:45), not only for the Jews represented by the Jewish leaders, but also for the Gentiles, represented by the Roman governor. The Jewish leaders accused the Lord before Pilate, saying, “We found this man perverting our nation and forbidding to pay taxes to Caesar, and saying that he himself is Christ, a king” (23:2). The Greek word translated “perverting” may also be rendered “turning away” or “misleading” (v. 14). Pilate then asked Him saying, “Are you the King of the Jews? And answering him, He said, You are saying it” (v. 3). The Lord’s answer, according to Alford, is to be understood as a strong affirmative. Pilate was not able to find any fault in the Man-Savior. “And Pilate said to the chief priests and the crowds, I find not one fault in this man” (v. 4). Nevertheless, “they were insisting, saying, He stirs up the people, teaching throughout the whole of Judea, beginning from Galilee even unto here” (v. 5). This indicates that the whole of Judea comprises Galilee and the region in which Jerusalem was. Galilee was a part of the country of the Jews which was commonly called Judea
13彼拉多是一个政客。由于他是为罗马帝国工作的官员，所以怕得罪他在其中工作的犹太人。罗马官长要管理犹太人并不容易，该撒常常抱怨他的官员在犹太地的管理作风。因为彼拉多不想得罪犹太人，他就狡猾的行动。彼拉多既晓得主耶稣属希律所管，『就把送到希律那里去，那些日子希律也正在耶路撒冷。』（路二三7）彼拉多得知主是从加利利来的，一定很高兴了；加利利乃是属希律所管。所以，彼拉多将这难题转给希律。
13Pilate was a politician. As an officer working for the Roman Empire, he was afraid to offend the Jewish people among whom he was working. It was not easy for any Roman ruler to handle the Jews, and Caesar often complained about the way his officers in Judea handled them. Because he did not want to offend the Jews, Pilate acted in a subtle way. When Pilate realized that the Lord Jesus was of the jurisdiction of Herod, “he sent Him up to Herod, who also himself was in Jerusalem in those days” (v. 7). Pilate must have been glad to learn that the Lord was from Galilee, which was under the jurisdiction of Herod. Pilate, therefore, transferred this problem to Herod.
14路加二十三章八节说，『希律看见耶稣，就甚欢喜，因为听见过祂的事，久已想要见祂，并且指望看祂行个神迹。』于是问祂『许多的话，耶稣却一言不管。』（路二三9。）许多，原文或作，不少的，彀多的。主不回答希律，就应验了以赛亚五十三章七节。人救主不回答希律的问题，可能叫希律很失望。『希律同他的兵丁就藐视耶稣，戏弄祂，给祂穿上华丽的衣服，把祂送回彼拉多那里。』（路二三11。）我们需要对这事有深刻的印象：那一位被藐视、被戏弄的，那一位从彼拉多送到希律那里，又送回来的，乃是神自己在人里面。主耶稣不仅是人，祂乃是神人，是完整的神和完全的人。而这一位竟被人戏弄。彼拉多、希律和兵丁玩弄祂，就像小孩玩弄玩具一样。
14Luke 23:8 says, “And when Herod saw Jesus, he rejoiced greatly, for he was wanting to see Him for a considerable time, because he had heard concerning Him, and was hoping to see some sign done by Him.” Herod questioned the Lord “with many words; but He answered him nothing” (v. 9). The Greek word rendered “many” also means “considerable,” “sufficient.” The Lord’s not answering Herod was a fulfillment of Isaiah 53:7. Herod may have been disappointed when the Man- Savior did not answer his questions. “Herod with his soldiers, despising Him and mocking, threw around Him splendid clothing and sent Him back to Pilate” v. 11). We need to be impressed with the fact that the One who was despised and mocked, the One who was sent from Pilate to Herod and back again, was God Himself in a man. The Lord Jesus was not merely a man; He was the God-man, the complete God and a perfect man. Nevertheless, this One was mocked. Pilate, Herod, and the soldiers played with Him like children playing with a toy
15路加二十三章十三、十四节说，『彼拉多传齐了祭司长、官长并百姓，就对他们说，你们把这人带到我这里，说祂是煽惑百姓的，看哪，我也曾将你们告祂的事，在你们面前审问过，并没有查出祂有甚么该定罪的。』这里的『煽惑，』含示使百姓偏离对国家和宗教的忠贞。彼拉多接著告诉百姓，希律也没有查出主耶稣作过甚么该死的事。『他们却一齐喊著说，除掉这个人，释放巴拉巴给我们。』（路二三18。）
15Luke 23:13 and 14 say, “And Pilate, calling together the chief priests and the rulers and the people, said to them, You brought this man to me as one who turns away the people, and behold, I have examined him before you and found not one fault in this man regarding the accusations you bring against him.” Here “turns away” implies turning away the people from their civil and religious allegiance. Pilate went on to tell the people that neither did Herod find anything in the Lord Jesus worthy of death. Then Pilate declared, “I will therefore discipline him and release him” (v. 16). When Pilate said this, “they cried out all together, saying, Away with this man, and release to us Barabbas!” (v. 18
16彼拉多愿意释放主耶稣，就再对百姓声明。（路二三30。）『无奈他们一直喊著说，钉祂十字架！钉祂十字架！彼拉多第三次对他们说，为甚么？这人作了甚么恶事？我并没有查出祂有甚么该定死罪的，所以我要责打祂，把祂释放了。但他们大声催逼，求他把耶稣钉十字架，他们的声音就得了胜。』（路二三～23。）犹太人的死刑是用石头打死。（利二十2，27，二四14，申十三10，十七5。）钉十字架是外邦人的刑罚。(拉六11，)是罗马人用以处决奴隶和重罪犯人的。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～，）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。
16Wanting to release the Lord Jesus, Pilate again called the people (v. 20). “But they were shouting, saying, Crucify, crucify him! But he said to them a third time, Why, what evil has this man done? I have found no cause of death in him; I will therefore discipline him and release him. But they were urgent with loud voices, asking that He be crucified; and their voices prevailed” (vv. 21-23). The Jewish death penalty was by stoning (Lev. 20:2, 27; 24:14; Deut. 13:10; 21 17:5). Crucifixion was a heathen practice (Ezra 6:11), 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); it was also a fulfillment of the Lord’s own word concerning the9 mode of His death (John 3:14; 8:28; 12:32), which could not be fulfilled by stoning.
17路加二十三章二十四、二十五节说，『彼拉多这才宣判，他们所要求的可以执行，便把他们所求那因作乱杀人下在监里的释放了；却把耶稣交出来，任凭他们的意思行。』彼拉多的宣判将人政冶的黑暗和不公正暴露无遗。这应验了以赛亚五十三章五和八节关于人救主受苦的豫言。犹大宗教首领的控告，暴露他们在宗教上的虚伪和欺骗；罗马统治者的审判，暴露他们在政治上的黑暗和腐败。同时，他们二者再次表白了人救主最高标准的属人完全，带著祂超越一切的神圣光辉。这是最有力的标记，说出祂完全合格作祂所定意要为他们受死之罪人的代替。为犹太首领和罗马官长所审，乃是人救主受察验的末了一步。这察验的头一部分是在殿里完成，末一部分是在犹太议会和罗马政府面前完成。在这一切察验的步骤以后，人救主被人看出是没有过错的。所以，祂得了表白，被证实是惟一合格作罪人的代替，为他们受死的一位。
17Luke 23:24 and 25 say, “And Pilate gave sentence that their demand be carried out. And he released him who, because of insurrection and murder, had been thrown into prison, whom they were asking for; but Jesus he delivered up to their will.” The sentence given by Pilate exposed to the uttermost the darkness and injustice of man’s politics. This was a fulfillment of the prophecy in Isaiah 53:5, 8 concerning the Man- Savior’s suffering. The accusations of the Jewish religious leaders exposed their falsehood and deceitfulness in their religion, and the judgment of the Roman rulers exposed their darkness and corruption in their politics. At the same time, they both vindicated the Man-Savior in His highest standard of human perfection with His all-surpassing divine splendor. This was the strongest sign that He was fully qualified to be the Substitute for the sinners for whom He intended to die. The judgments by the Jewish leaders and the Roman rulers were the last step of the examination of the Man- Savior. The first part of this examination was accomplished in the temple, and the last part was accomplished before the Jewish Sanhedrin and before the Roman government. After all the steps of this examination, the Man-Savior was found to be without fault. Therefore, He was vindicated. He was proved to be the One qualified to die as the unique Substitute for sinners
四幅图书人救主的描绘
FOUR PICTURES The Portrait of the Man-Savior
18在二十二章四十七节至二十三章二十五节，我们需要对四幅图画有深刻的印象。第一幅图画是人救主、神人的描绘。由于周围的人，人救主的描绘是非常的清楚。我们在这幅图画里看见神人，那完全、尊贵、满了神圣光辉与人性美德的一位。我们思想路加向我们所陈明人救主的图画，从祂被捉，直到祂被彼拉多判处死刑，我们看见主耶稣这完全且完整的神人的描绘。
18In 22:47 — 23:25 we need to be impressed with four pictures. The first picture is the portrait of the Man- Savior, the portrait of the God - man. Due to the surrounding persons, the portrait of the Man-Savior is very clear. In this portrait we see the God - man, the One who is perfect, dignified, and full of divine splendor and of human virtues. As we consider the picture presented by Luke of the Man-Savior from the time He was arrested until He was sentenced to death by Pilate, we see the portrait of the Lord Jesus as the perfect and complete God-man.
19我们常常指出神人主耶稣乃是完整的神与完全的人。不过，这段话里所陈明神人的描绘，我们从前也许并不珍赏。我盼望所有的圣徒，特别是青年人，读了路加福音这段话，会对神人这幅描绘有清楚的看见。路加二十二章四十七节至二十三章二十五节将主耶稣描绘为真实的神和真正的人。这位神人被捉拿、戏弄、亵渎、藐视并审判。但是祂经过这一切，完全被描绘为具有最高标准的道德，具有带著超乎一切之神圣光辉的人性美德。我们在此不仅看见人救主的神圣属性，也看见祂的神圣光辉，在这一位里面，我们看见真实的神，也看见正确的人。祂完全合格作罪人的代替，祂已定意要为他们受死。根据路加在这里的记载，祂豫备好要为罪人受死。
19Often we have pointed out that as the God-man the Lord Jesus is the complete God and a perfect man. However, perhaps we have not appreciated before the portrait of the God-man that is presented in this portion of the Word. I hope that in reading this section of the Gospel of Luke all the saints, especially the young people, will have a clear view of this portrait of the God-man. The Lord Jesus in 22:47—23:25 is portrayed as the true God and a real man. This God-man was arrested, mocked, blasphemed, despised, and judged. But as He passed through all this, He was fully portrayed as having the highest standard of morality, as possessing the human virtues with the all-surpassing divine splendor. Here we see not only the Man-Savior’s divine attributes; we also see His divine splendor. In this One we see the true God and a proper man. He was fully qualified to be the Substitute for the sinners for whom He intended to die. According to Luke’s record here, He was ready to die for sinners
门徒的描绘
The Portrait of the Disciples
20我们在路加这段话里所看见的第二幅图画，乃是人救主之跟从者的图画。从我们在这幅图画里所看见的，我们无法称赞在天然生命里的十一个门徒，特别是彼得、约翰和雅各。若是要称赞，该称赞姊妹们。那十一位完全是天然的，所作所为好像没有灵一样。比方说，彼得说他绝不会否认主。然而，是他拿刀砍掉了大祭司奴仆的耳朵，是他三次否认主。他是何等的天然！但是当我们看见这里所陈明主门徒的图画，我们需要领悟，这也是我们的图画。这里描绘出我们众人在天然生命里的所是。
20The second picture we see in this portion of Luke is that of the Man-Savior’s followers. From what we see in this picture, we cannot give any credit to the eleven disciples, especially to Peter, John, and James, in their natural life. If credit can be given, it should be to the sisters. The eleven were altogether natural; they acted as if they did not have a spirit. Peter, for example, said that he would never deny the Lord. It was he who took up a sword and cut off the ear of the high priest’s slave. It was he who denied the Lord three times. How natural he was! However, as we view the picture presented here of the Lord’s disciples, we need to realize that this is a picture of us as well. Here we have a portrait of what we all are in the natural life
热心宗教之人的图昼
The Picture of the Religious People
21我们看见的第三幅图画乃是热心宗教之人的图画。他们虚伪、满了欺骗和虚假。他们敬拜神，将神的事教导人，表面上努力要遵守十诫。但他们来捉拿主，却不在白天，而在夜里，不在公共场所，而在隐密的地方。主知道他们会这样捉拿祂，就故意去客西马尼园，一个隐密的地方，叫他们可以用欺诈的方式捉拿祂。实际上，不是他们捉拿祂，乃是祂把自己交给他们来捉拿。我们在这些热心宗教的人身上，看不见别的，只见到虚伪和欺骗。
21The third picture we see is the picture of the religious people. They were false, deceitful, and full of pretense. They worshipped God, taught people about God, and apparently tried to keep the Ten Commandments. But they came to arrest the Lord not in the daytime but at night, and not in a public place but in a private place. Knowing that they would arrest Him in this way, the Lord deliberately went to the Garden of Gethsemane, a private place, so that they might arrest Him in their deceitful way. Actually, they did not arrest Him; He gave Himself over to them to be arrested by them. With these religious people we see nothing but falsehood and deceit.
罗马官长的图画
The Picture of the Roman Rulers
22末了，有一幅罗马政府及其官长的图画。这些罗马官长没有公义。在这幅图画里，我们看见罗马政治的黑暗与腐败。
22Finally, we have a picture of the Roman government and its rulers. With these Roman rulers there was no justice. In this picture we see the darkness and corruption of Roman politics
死、复活、禧年
DEATH, RESURRECTION, AND JUBILEE
23我们思想这几幅图画，就能领会神人上十字架时的处境。我们需要领悟，祂不是被人带上十字架架－祂是自己走上十字架。在十字架上，祂特意舍了祂的魂生命，为要成就包罗万有的死。这死将祂引进复活。藉著祂的死与复活，禧年就得以成就。不仅如此，人救主带祂的跟从者与祂一同进入死。这样，祂将他们了结，使他们得以被顶替而有新生的起头。然后在祂的复活里，他们就能享受祂作他们的禧年。此外，在主的复活里，主的跟从者成了祂的身体，作祂的延续，祂的复制。在复活里，他们与祂是一，好享受三一神。
23As we consider these pictures, we can understand the situation in the midst of which the God-man went to the cross. We need to realize that He was not brought to the cross—He went to the cross. On the cross He laid down His soul life purposely to accomplish an all-inclusive death. This death ushered Him into resurrection. Through His death and resurrection the jubilee is accomplished. Furthermore, the Man-Savior brought His followers with Him into death. In this way He terminated them so that they could be replaced and germinated. Then in His resurrection they could enjoy Him as their jubilee. Moreover, in His resurrection the Lord’s followers become His Body as His continuation, His reproduction. In resurrection they are one with Him to enjoy the Triune God
24我们单单读路加福音，对主的死无法得著这样的领会。我们应当记得，路加是从保罗得著主的死与复活的印象。所以，我们若要更完全领会人救主的死与复活，就需要保罗的书信。我们在保罗的书信，特别在希伯来书的光中读路加福音，就会看见对禧年更完满的享受，就是安息日的安息，乃是在来世。我们在前面的信息中已经指出，在来世对禧年的享受，乃是在于我们今世对禧年的享受。
24We cannot receive such an understanding of the Lord’s death simply by reading the Gospel of Luke itself. Luke, we should remember, received his impression regarding the Lord’s death and resurrection from Paul. Therefore, in order to have a fuller understanding of the Man-Savior’s death and resurrection, we need Paul’s Epistles. When we read the Gospel of Luke in the light of the Epistles of Paul, especially the book of Hebrews, we shall see that a fuller enjoyment of the jubilee, the Sabbath rest, will be in the coming age. As we have pointed out in previous messages, the enjoyment of the jubilee in the coming age depends on our enjoyment of the jubilee in this age