路加福音生命读经 · 第52篇

人救主的死（二）

The Death of the Man-Savior (2)

1读经：路加23:26-56。在本篇信息中，我们要来看人救主的被钉。（路二三26～49。）在已过十九个世纪中，关于主的死有许多的研究。主耶稣死是为著甚么目的？真正把祂治死的是谁？换句话说，祂为甚么死？谁杀了祂？甚至有些犹太学者也一直在寻求这些问题的答案。甚至真实、忠信的基督徒，真正相信主耶稣的人，也可能对主死的目的，以及谁杀了祂，没有完全的认识。我关心我们中间有些人，年轻的和年长的，不知道谁杀了主耶稣。

1Scripture Reading: Luke 23:26-56 In this message we shall consider the crucifixion of the Man-Savior (23:26-49). Throughout the last nineteen centuries there have been many studies of the Lord’s death. For what purpose did the Lord Jesus die, and who actually put Him to death? In other words, why did He die, and who killed Him? Even certain Jewish scholars have been seeking answers to these questions. Even genuine and faithful Christians, those who truly believe in the Lord Jesus, may not have a full knowledge of the purpose of His death and of who killed Him. I am concerned that some among us, both young and old, do not know who killed the Lord Jesus

2谁杀了人救主，这个问题你怎么回答？有些人也许说我们杀了祂；有的人说神杀了祂。还有人也许说，主是被宗教和政冶杀死的，或说，祂是被我们的罪所杀。我们不该凭想像回答这问题。我们需要来看圣经诚实且正确的记载，特别是路加福音的记载。就像路加本人说的，『这一切的事我既从起头都详确考察了。』（路一3。）因此，路加的记述可以视为可靠的。我们读这卷福音书的记载。看见主耶稣是被人钉在十字架上。祂被宗教首领控告，被罗马官长（特别是彼拉多）判处死刑，然后被罗马兵丁钉了十字架。

2How would you answer the question concerning who killed the Man-Savior? Some may say that we killed Him and others, that God killed Him. Others may say that the Lord was put to death by religion and politics, or that He was killed by our sin. We should not try to answer this question by our imagination. Instead, we need to come to the honest and accurate record of the Scriptures, especially the record in the Gospel of Luke. As Luke himself says, he “followed all things accurately from the first” (1:3). Therefore, Luke’s account may be regarded as reliable. As we read the record in this Gospel, we see that the Lord Jesus was put on the cross by man. He was accused by the religious leaders, sentenced to death by Roman rulers, especially Pilate, and then put on the cross by the Roman soldiers

受人逼迫

SUFFERING THE PERSECUTION OF MEN

3在路加二十三章二十六至四十三节，我们看见人救主在十字架上受人逼迫。祂被犹太首领和罗马兵丁戏弄并嘲笑。『百姓站著观看，官长也嗤笑著说，祂救了别人，祂若是神的基督，是那蒙拣选的，就让祂救自己罢！』（路二三39。）

3In 23:26-43 we see that on the cross the Man-Savior suffered the persecution of men. He was mocked and ridiculed by both the Jewish leaders and the Roman soldiers. “And the people stood by, looking on. And the rulers were even sneering and saying, He saved others, let him save himself if this is the Christ of God, the Chosen One! And the soldiers also mocked Him, coming to Him and offering Him vinegar” (vv. 35-36

4The Lord Jesus was put on the cross at nine o’clock in the morning and remained there until three o’clock in the afternoon. This means that He was on the cross for six hours. These six hours may be divided into two groups of three hours each: the first from nine o’clock until noon, and the second from no on until three o’clock in the afternoon. During the first three hours, the Man - Savior suffered the persecution of men. The religious people ridiculed Him, and the Roman soldiers mocked Him. Even “one of the criminals who were hanged blasphemed Him, saying, Are you not the Christ? Save yourself and us!” (v. 39). Therefore, during the first three hours on the cross, the Lord was a victim of human persecution, and He suffered this persecution as a martyr.

5所以，主在十字架上头三个小时是受人逼迫，祂就像殉道者一般受这逼迫。

为罪人受神审判，

SUFFERING THE JUDGMENT OF GOD FOR SINNERS

为他们完成代死

TO ACCOMPLISH THE VICARIOUS DEATH FOR THEM

6在路加二十三章四十四至四十九节，我们看见在十字架上六小时的第二段期间，人救主为罪人受神审判，为他们完全代死。所以，在二十三章二十六至四十九节，我们看见主死的两方面：人逼迫的一面与神审判的一面。主耶稣首先遭受人的逼迫，祂是作殉道者受这逼迫，不是作救赎主。然后祂作救赎主（不再是殉道者遭受逼迫），为我们罪人受神审判。

6In 23:44-49 we see that, during the second period of the six hours on the cross, the Man-Savior suffered the judgment of God for sinners to accomplish the vicarious death for them. Therefore, in 23:26-49 we see two aspects of the Lord’s death: the aspect of man’s persecution and the aspect of God’s judgment. First the Lord Jesus suffered man’s persecution, and He suffered this as a martyr, not as the Redeemer. Then, as the Redeemer, no longer as a martyr suffering persecution, He suffered God’s judgment for us, the sinners

遍地都黑暗了

Darkness Coming over the Whole Land

7路加二十三章四十四节和四十五节上半说，『那时约到正午，遍地都黑暗了，直到午后三时，日头不发光。』日头不发光，有些古卷作，日头变为暗。四十四节所说的『正午，』直译是第六时，按照我们对时间的算法，就是正午十二时。

7Luke 23:44 and 45a say, “And it was already about the sixth hour, and darkness came over the whole land until the ninth hour, the sun’slight failing.” Instead of “The sun’slight failing,” some manuscripts read, “And the sun was darkened.” The sixth hour mentioned in verse 44 was, according to our way of reckoning time, twelve o’clock noon

8根据马太二十七章四十五节，从第六时到第九时，就是从正午十二时到下午三时，遍地都黑暗了。谁叫遍地都黑暗了？当然，大祭司、彼拉多、罗马兵丁都不能这样作。惟一能使正午黑暗的乃是神。这黑暗指明公义的神进来审判作我们代替和救赎主的主耶稣。祂是人类惟一、宇宙的代替。从九时到正午，祂是作殉道者，受犹太人和罗马人的逼迫。但是从正午到三时，祂不是作殉道者受死，而是作罪人的代替。因为神承认祂是我们的救赎主，神就进来审判祂。这就是说，在十字架上的后三小时，主是为著我们受神审判以完成救赎。在这段时间，神算祂为我们的罪，替我们受苦。（赛五三10。）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；神因著我们的罪甚至弃绝了祂。（太二七46。）

8According to Matthew 27:45, darkness was over all the land from the sixth hour until the ninth hour, that is, from twelve o’clock no on until three o’clock in the afternoon. Who caused darkness to come over the land? Of course, the high priest, Pilate, and the Roman soldiers were not able to do this. The only one who could cause darkness to come at noon was God. This darkness was an indication that the righteous God had come into judge the Lord Jesus as our Substitute and Redeemer. He was the unique, universal Substitute for mankind. From nine o’clock until noon, He was persecuted by the Jews and Romans as a martyr. But from no on until three o’clock He was dying not as a martyr, but as the Substitute for sinners. Because God recognized Him as our Redeemer, God came in to judge Him. This means that during the last three hours the Lord was on the cross, 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). Darkness came over all the land because our sin and sins and all negative things were being dealt with. God even forsook Him (Matt. 27:46) because of our sin.

9实际上，逼迫主的人并没有杀祂，主受他们逼迫的时候还是活著的。主遭受这逼迫三小时以后，神来冶死祂。遍地都黑暗了，乃是神进来的表号。路加告诉我们，遍地都黑暗了，而不仅是耶路撒冷或锡安山黑暗了。神使日头不发光。

9Actually the Lord’s persecutors did not kill Him. While He was under their persecution, He was still alive. After the Lord suffered this persecution for three hours, God came in to put Him to death. The darkness that came over the land was a sign of God’s coming in. Luke tells us that the darkness came over the whole land, not merely over Jerusalem or Mount Zion. God caused the sun’slight to fail

殿里的帐子从当中裂开

The Veil of the Temple Torn down the Middle

10不仅如此，路加二十三章四十五节说，『殿里的幔子也从当中裂开。』马太二十七章五十一节告诉我们，殿里的幔子『从上到下』裂为两半。幔子这样裂开，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。）『从上到下，』指明幔子的裂开，是神从上头的作为。在路加二十三章四十四、四十五节，我们看见神所完成的两件事：遍地都黑暗，与殿里的幔子裂开。这些乃是表号，证明从第六时到第九时，就是从正午直到下午三时，神进来审判救赎主；祂受死作我们的代替。祂死不是为自己，乃是为我们。所以，我们可以称祂的死为代死。这死是祂在十字架上，在神审判之下为我们完成的。

10Furthermore, 23:45 says, “The veil of the temple was torn down the middle.” Matthew 27:51 tells us that the veil of the temple was torn in two “from the top to the bottom.” This tearing of the veil signifies that the separation between God and man was abolished, because the flesh (signified by the veil) of sin, of which Christ had taken on the likeness (Rom. 8:3) had been crucified (Heb. 10:20). “From the top to the bottom” indicates that the rending of the veil was God’s doing from above. In Luke 23:44 and 45 we see two matters accomplished by God: darkness coming over the whole land and the veil of the temple being torn. These are signs proving that from the sixth hour until the ninth hour, that is, from no on until three o’clock in the afternoon, God came in to judge the Redeemer, who was dying as our Substitute. His death was not for Himself; it was for us. Therefore, we may call His death a vicarious death. This death was accomplished by Him for us on the cross and under God’s judgment

人救主被神弃绝

The Man-Savior Forsaken by God

11从正午到三时这段期间，神将我们所有的罪都归在主耶稣身上。以赛亚五十三章六节说，『耶和华使我们众人的罪孽都归在祂身上。』黑暗表征神已将我们的罪归在祂身上。不仅如此，林后五章二十一节说，神使祂替我们成为罪。因此，神不仅将我们的罪归在祂身上，甚至使祂替我们成为罪。这发生于第二段的三小时内。

11During the hours from no on until three o’clock, God put all our sins upon the Lord Jesus. In the words of Isaiah 53:6, “the Lord hath laid on him the iniquity of us all.” The darkness signifies that God had put our sins upon Him. Furthermore, 2 Corinthians 5:21 says that God made Him to be sin for us. Hence, God not only put our sins upon Him; He even made Him to be sin on our behalf. This took place during the second period of three hours.

12神弃绝人救主，也是在这三小时内。（可十五34。）因为主是神的爱子，神总是喜悦祂。但因神看祂是我们的代替，是那在神眼中担当我们的罪，并替我们成为罪的一位，所以神弃绝祂。在神眼中，在那几小时当中，主乃是罪的总和。这样领会主的死，并不是猜测。相反的，这种领会乃是根据我们研读圣经正确的记载。我们所有的罪都归在人救主身上。我们罪行的根，乃是从撒但进到人类里面的罪性。这罪住在我们里面。当我们的罪归在主耶稣身上时，神使祂成为那住在我们里面的罪。所以，根（内住的罪）和果子（我们的罪行），都归在祂身上。祂是这样的一位，照著神的公义受神审判。

12It was also during these hours that God forsook the Man-Savior (Mark 15:34). Because the Lord is God’s beloved Son, God always delighted in Him. But because God regarded Him as our Substitute, as the One who bore our sins and was made sin for us in God’ss ight, God forsook Him. In the sight of God during those hours the Lord was a totality of sin. This understanding of the Lord’s death is not guesswork. On the contrary, this understanding is according to the study of the accurate record in the Bible. All our sins were put on the Man-Savior. The root of our sins is the sin that came into mankind from Satan. This sin indwells us. When our sins were put on the Lord Jesus, He was made the very sin that indwells us. Therefore, both the root—indwelling sin—and the fruit—our sins—were put upon Him. As such a One, He was judged by God according to His righteousness

13林前十五章三节说，『基督…为我们的罪死了。』彼前二章二十四节告诉我们，祂『在木头上，在祂的身体里，亲自担当了我们的罪。』这些经节指明，基督担当我们的罪，为我们的罪死了。希伯来九章二十八节说，基督『一次被献，担当了多人的罪。』同章二十六节说，祂『显明了一次，好藉著献上自己为祭，把罪除掉。』罪性与罪行都一次永远的被祂的死对付了。所以，我们可以称祂的死为永远

13First Corinthians 15:3 says, “Christ died for our sins.” First Peter 2:24 tells us that He Himself “carried up our sins in His body onto the tree.” These verses indicate that Christ bore our sins and died for them. Hebrews 9:28 says that Christ was “once offered to bear the sins of many,” and verse 26 in the same chapter says, “He has been manifested for the putting away of sin by His sacrifice.” Both sin and sins were dealt with by His death once for all. Therefore, we may call His death an eternal death, a once-for-all death

14的死，一劳永逸的死。

15当主耶稣在十字架上担当我们的罪，并且成为罪时，神把祂看为神的羔羊。『看哪，神的羔羊，除去世人之罪的！』（约一29。）这节圣经的『世人』是指人类。神的羔羊除去人类的罪。罪的问题已经被祂为我们的代死解决了。

15When the Lord Jesus was bearing our sins and was made sin on the cross, He was considered by God to be the Lamb of God. “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29). In this verse the “world” refers to mankind, to the human race. The Lamb of God took away the sin of mankind. The problem of sin has been solved by His vicarious death for us

在素质上与神是一，但在经纶上被神弃绝

One with God Essentially, but Forsaken by God Economically

16当主耶稣这位神人在十字架上受神审判而死的时候，祂在素质上有神在里面作祂神圣的所是。但祂在经纶上却被公义并审判的神弃绝。我们已经看过，基督是在素质上由圣灵成孕并出生。圣灵是祂所是的一种素质。当主耶稣长大、活在地上时，祂在素质上有圣灵在祂里面。后来，当祂受浸时，祂有圣灵作祂所是素质的部分。然而，当祂受浸时，圣灵却在经纶一面降在祂身上。这就是说，在素质一面，主耶稣有圣灵作祂所是的一种素质，并且在经纶一面，圣灵也降在祂身上。当然，这不是说有两位圣灵，乃是一位圣灵有两方面－素质一面和经纶一面。素质一面是为著主耶稣的所是，存在；经纶一面是为著祂的工作，祂的职事。

16When the Lord Jesus, the God - man, died on the cross under God’s judgment, He had God within Him essentially as His divine being. Nevertheless, He was forsaken by the righteous and judging God economically. We have seen that Christ was conceived and born of the Holy Spirit essentially. The Holy Spirit was one of the essences of His being. As the Lord Jesus grew up and lived on earth, He had the Holy Spirit within Him essentially. Later, when He was baptized, He had the Holy Spirit as an essential part of His being. However, when He was baptized, the Holy Spirit descended upon Him economically. This means that the Lord Jesus had the Holy Spirit as one of the essences of His being essentially, and also that the Holy Spirit descended upon Him economically. This does not mean, of course, that there are two Holy Spirits. It means that the one Holy Spirit has two aspects—the essential and the economical. The essential aspect was for the being, the existence, of the Lord Jesus, and the economical aspect was for His work, His ministry.

17现在我们需要看见，主耶稣在十字架上为我们死的时候，在素质上神是在祂里面。所以，为我们的罪受死的乃是神人。但到了一个时刻，当公义的神审判这位神人时，神在经纶上离开了祂。神弃绝基督乃是一件经纶的事，与神施行祂的审判有关。

17Now we need to see that when the Lord Jesus was on the cross dying for our sins, God was in Him essentially. Therefore, the One who died for our sin was the God-man. But at a certain point the righteous God, while judging this God-man, left Him economically. God’s forsaking of Christ was an economical matter related to the carrying out of God’s judgment

关于人救主被钉的

SOME DETAILS RELATED TO

一些细节

THE MAN-SAVIOR’S CRUCIFIXION

18现在我们来看路加二十三章二十六至四十九节所说的其他几件事。二十三章二十六节说，『他们把耶稣带走的时候，有一个古利奈人西门，从乡下来，他们就抓住他，把十字架搁在他身上，叫他在耶稣后面背著。』古利奈是古希腊在北非殖民地塞利奈加（Cyenaica）的京城。西门似乎是古利奈的犹太人。有许多百姓和妇女跟随人救主，为祂捶胸哀号。（路二三27。）『耶稣转身对她们说，耶路撒冷的女儿，不要为我哭，当为自己和自己的儿女哭。因为看哪，日子要到，人必说，不生育的，和未曾怀胎的，未曾乳养孩子的，有福了。那时，人要对大山说，倒在我们身上；对小山说，遮盖我们。这些事既行在满有汁水的树上，那枯干的树将会怎样？』（路二三28～31。）满有汁水的树，象征人救主，祂是活的，满了生命；枯干的树象征耶路撒冷死沉的百姓，他们没有生命的汁浆。

18Let us now consider a few other matters covered in 23:26-49. Luke 23:26 says, “And as they led Him away, they laid hold of Simon, a certain Cyrenian, coming from the country, and they placed the cross upon him to carry it behind Jesus.” Cyrene was a Greek colonial city, the capital of Cyrenaica in North Africa. It seems that Simon was a Cyrenian Jew. A great multitude of people followed the Man-Savior, and the women were mourning and lamenting Him (v. 27). “But Jesus turned to them and said, Daughters of Jerusalem, do not weep over Me, but weep over yourselves and over your children. For behold the days are coming in which they will say, Blessed are the barren, and the wombs which did not bare, and the breasts which did not nourish. Then they will begin to say to the mountains, Fall on us! And to the hills, Cover us! For if they do these things in a green tree, what will happen in the dry?” (vv. 28-31). A “green tree” refers to wet wood, full of sap. This signifies the Man-Savior, who is living and full of life. The dry wood signifies the dead people of Jerusalem, the people who were devoid of life juice.

19路加二十三章三十二、三十三节说，『又有两个犯人，和耶稣一同带去处死。他们到了一个地方，名叫髑髅地，就在那里将耶稣钉了十字架，也钉了那两个犯人，一个在右边，一个在左边。』在马太二十七章三十三节，这地方叫各各他，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

19Verses 32 and 33 say, “And two others also, who were criminals, were led away with Him to be executed. And when they came to the place called Skull, there they crucified Him and the criminals, one on the right and one on the left.” In Matthew 27:33 this place is called Golgotha, a Hebrew name (John 19:17) which means skull (Mark 15:22). Its equivalent in Latin is Calvaria, anglicized into Calvary. It does not mean a place of 17 dead men’s skulls, but simply skull.

20英文的Calvary，加略。这不是指堆放髑髅的地方，乃是单指髑髅说的。

21有一个犯人亵渎人救主，『另一个应声责备他说，你既是一样受刑的，还不怕神么？我们受刑是应该的，因我们所受的，与我们所作的相称，但这个人没有作过一件不当的事。』（路二三40～41。）不当，原文或作，离开本位。然后这个犯人说，『耶稣阿，你来进入你国的时候，求你记念我。』（路二三42。）主对他说，『我实在告诉你，今日你要同我在乐园里了。』（路二三43。）从四十节起这段救恩的记载是路加福音独有的，表明人救主代死的功效和祂救恩最高标准的道德。路加二十三章四十三节的『乐园，』指阴间快乐的部分，死后的亚伯拉罕和所有义人的灵都在那里，等候复活。（路十六22～23，25～26。）主耶稣死后曾去那里，直留到祂复活。（路二三43，徒二24，27，31，弗四9，太十二。）这乐园与启示录二章七节的乐园不同，那是千年国里的新耶路撒冷。

21When one of the criminals blasphemed the Man - Savior, “the other answering rebuked him and said, Do you not even fear God, since you are in the same judgment? And we indeed justly, for we are receiving what we deserve for what we did; but this Man has done nothing wrong” (Luke 23:40-41). The Greek word for “wrong” also means “out of place.” This criminal then said, “Jesus, remember me when You come into Your kingdom” (v. 42). The Lord said to him, “Truly I tell you, today you shall be with Me in Paradise” (v. 43). This record of salvation, from verse 40, is unique to this Gospel. It shows the effectiveness of the Man-Savior’s vicarious death and the highest standard of morality of His salvation. In 23:43 “Paradise” denotes the pleasant section in Hades, where the spirits of Abraham and all the just are, awaiting the resurrection (Luke 16:22-23, 25-26). The Lord Jesus went to Paradise after His death and stayed until His resurrection (Acts 2:24, 27, 31; Eph. 4:9; Matt. 12:40). It differs from the paradise in Revelation 2:7, which will be the New Jerusalem in 40 the millennium.