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约翰福音生命读经 · 第42篇

生命经过死而复活的过程－为著繁增（一）

Life Processed for Multiplication (1
1约翰十八、十九章告诉我们主如何被出卖、受审、钉十字架并埋葬。我们读四福音里主耶稣钉十字架的记述，就发现前三卷福音书，马太、马可、路加，是循同样的路线记载。但约翰福音所记载的却完全不同。例如，前三卷福音书记载主耶稣被钉并死在十字架上的时候，还随著好些神迹；譬如：天变黑暗了，殿里的幔子从上到下裂为两半；（太二七45，51；）还有，主从十字架上喊著说，『我的神，我的神，为甚么弃绝我?』这是其他福音书所有，却在约翰福音中看不到的。然而，约翰福音也记载了一些前三卷福音书所看不到的，如兵丁戏弄主，（约十九2～3，）以及从主的肋旁有血和水流出来。（约十九34。）所以，这些记载是沿著两条不同的线。我们必须知道这两条线背后的目的。按照马太、马可和路加的记载，主的死主要的目的是要救赎我们。祂为我们并为我们的罪死了，以完成救赎的工作。主喊著说，『我的神，我的神，为甚么弃绝我?』因为那一刻神将我们所有的罪都归在主身上，祂成了担罪的人，替我们成了罪人，担当我们的罪。所以神弃绝了祂。路加特别记载，主是救赎主，救赎我们脱离罪。因那里告诉我们，主和两个罪人，两个强盗同死，一个得救了，一个沉沦了。（路二三32，39～43。）这样的记载在约翰福音里找不到。那么约翰记载的目的是甚么?约翰福音既是生命的福音，他对基督之死的记载就遵循生命的线。约翰的目的是要表明，主耶稣是神的彰显，作我们的生命，祂死在十字架上，目的是要将祂自己释放给我们作生命。祂在十字架上的死，目的是为了将祂神圣的生命分赐到我们里面。在这一点上，我们需要思想整本约翰福音。在这卷书中，作者在圣灵的感动下，指出主耶稣是神的彰显，来作生命，应付我们一切的需要。祂必须死而复活，化身为另一形状，就是灵，以便进入我们里面，与我们是一，把我们带进神里面，把神带进我们里面，使神和我们成为相互的住处。在约翰十七章主祷告，愿所有的门徒既从神而生，认识父的名和生命，属于父的家，就要在父的名里成为一，从世界分别出来，圣别活在神里面，并且在三一神里完全是一，实现作神众子的荣耀。如本章所启示的，藉著在神的生命和性情里，在圣别中，并且在三一神的荣耀里，我们都能成为一，作神团体的彰显。这样，主，神的儿子，就能藉著我们得以显现并得荣，父也能在子里藉著这团体器皿得以显现并得荣。接著，作者记载了主如何被钉十字架，进入死，又在复活里从死里出来。藉著思考这整幅图画，我们就能看见十八、十九章对主之死记载的目的。我很欣赏本篇信息的篇题：『生命经过死而复活的过程－为著繁增。』我特别喜爱『经过过程』和『繁增』这两个辞。约翰十八至二十一章启示，生命经过了死而复活的过程，便得以繁增。一粒麦子已经繁增成了许多子粒。（约十二24。）神惟一的独生子已经繁增为神的众子。当我们来到二十章时，将要看见这惟一的独生子在复活里生出许多弟兄来，这许多弟兄就是祂的繁增。主如何能有这种繁增？惟有藉著经过死与复活的过程。
1John 18 and 19 tell us about the Lord’s betrayal, judgment, crucifixion, and burial. By reading the account of the crucifixion of the Lord Jesus in the four Gospels, we discover that the first three Gospels, Matthew, Mark, and Luke, are records along the same line. But the record of the Gospel of John is absolutely different. For example, in the first three Gospels the record of the Lord’s crucifixion and death on the cross is accompanied by many signs. For instance, the sky became dark, and the veil in the temple was rent from top to bottom (Matt. 27:45, 51). Also, the Lord’s cry from the cross, “My God, my God, why hast thou forsaken me?” is another sign in these Gospels that cannot be found in the Gospel of John. However, John’s record contains that which cannot be found in the first three Gospels, such as the soldiers’ mocking of the Lord (19:2-3) and the blood and water pouring out from the Lord’s side (19:34). Therefore, these records are along two different lines. We must know the purpose behind these two lines. According to Matthew, Mark, and Luke, the main purpose of the Lord’s death was to redeem us. He died for us and for our sins that He might accomplish the work of redemption. The Lord cried, “My God, my God, why hast thou forsaken me?” because it was at that very moment that God put all our sins upon Him and the Lord became the sin-bearer, becoming a sinner in our stead to bear our sins. Therefore, God forsook Him. Luke especially notes that the Lord was the Redeemer to redeem us from our sins, for he tells us that the Lord died with two sinners, two thieves, one who was saved and one who perished (Luke 23:32, 39-43). Such a record cannot be found in the Gospel of John. What then is the purpose of John’s record? Since the Gospel of John is the gospel of life, his record of the death of Christ follows the line of life. John’s purpose was to show that the Lord Jesus is the expression of God as our life and that He died on the cross for the purpose of releasing Himself to us as life. His death on the cross was for the purpose of imparting His divine life into us. At this point we need to visualize the whole Gospel of John. In this book, the writer, under the inspiration of the Holy Spirit, points out that the Lord Jesus as the expression of God came as life to meet all our needs, and that He had to die and be resurrected and transfigured into another form, the Spirit, so that He might come into us, be one with us, and bring us into God and God into us, making God and us a mutual abode. In John 17 the Lord prayed that all the disciples, being born of God, knowing the name and life of the Father, and belonging to the Father’s family, would be one in the Father’s name, separated from the world and sanctified to live in God, and be absolutely one in the Triune God, realizing the glory of being the sons of God. As this chapter reveals, by being in the life and nature of God, in sanctification, and in the glory of the Triune God, we all may be one as God’s corporate expression. In this way, the Lord, the Son of God, can be manifested and glorified through us, and the Father can be manifested and glorified in the Son through this corporate vessel. Following this, the writer gives a record showing how the Lord was crucified, went into death, and came out of death in resurrection. By considering this whole picture, we shall be able to see the purpose of the record regarding the Lord’s death in chapters eighteen and nineteen. I appreciate the title of this message—“Life Processed for Multiplication.” I especially like the words processed and multiplication. John 18 through 21 reveal that life has undergone a process so that it might be multiplied. One grain has been multiplied into many grains (12:24). One unique only begotten Son has been multiplied into many sons. When we come to chapter twenty we shall see that the unique only begotten Son has produced many brothers in His resurrection and that these many brothers are His multiplication. How could the Lord have this multiplication? Only by passing through the process of death and resurrection.
I. DELIVERING HIMSELF
壹 自愿且勇敢交出自己，以经过过程
IN VOLUNTARY BOLDNESS TO BE PROCESSED
2主自愿且勇敢交出自己，以经过过程。（约十八1～2。）这就是说，祂自愿走进死亡。在约翰十章祂告诉我们，祂要特意为我们舍命。祂是生命的主，祂就是生命。祂有权柄受死，也有权柄复活。祂自愿进入死，又从死里出来。祂并没有死的问题，因此祂不需要死。祂有特权，可以决定要不要死。祂可以定意去死，或者定意不死。然而对我们来说，死亡却不是可以选择的事。当死临到我们的时候，我们不能说，『死阿，我还没豫备好，请你改天再来罢！』我们没有能力也没有权怲拒绝死亡。当死来临时，人人都要被征服。但对主却不是这样，因为祂是生命的主，并且就是生命本身。祂若不愿死，祂就有能力和权柄拒绝死，而不死。祂有权柄将死亡打发走。虽然祂没有被迫受死，祂却自愿受死，因为祂来是要将自己分赐给我们作生命。祂知道惟有藉著死，才能将祂自己释放到我们里面作生命。事实上，祂已经说过，祂是一粒麦子落在地里死了。（约十二。）这粒麦子若不愿去死，如何能释放生命，结出许多子粒来。约翰十八、十九章，我们清楚看见主耶稣十分自愿受死。
2The Lord delivered Himself in voluntary boldness to be processed (18:1-11). This means that He went into death willingly. In John 10 He told us that He would purposely give up His life for us. He is the Lord of life, and He is life. He has authority to die, and He has the authority to be resurrected. Of His own accord, He went into death and He came out of it. He does not have the problem of death; hence, it was unnecessary for Him to die. It was His prerogative whether He would die or not. He could will to die or will not to die. To us, however, death is not a matter of choice. When death comes to visit us, we cannot say, “Death, I am not ready. Please come again another day.” We have neither the power nor the authority to reject death. When death comes, everyone must be subdued by it. But this was not so with the Lord, because He is the Lord of life and also life itself. If He did not prefer to die, He had the power and authority to reject death and not die. He had the authority to send death away. Although He was not forced or compelled to die, He was willing to die because He had come to impart Himself to us as life. He knew that it was only through death that He could release Himself into us as life. In fact, He had already said that He was the one grain of wheat that was to fall into the ground and die (12:24). If a grain of wheat is 24 unwilling to die, how can it release its life to bring forth many grains? In John 18 and 19 we see clearly that the Lord Jesus was very willing to die.
一 到园子里去
A. Going to the Garden
3主自愿受死的第一个证明，就是祂到园子里去。（约十八1。），这就是说，祂去到一个能被人捉拿的地方。在约翰十四至十六章所记载的长篇信息中，祂将所要经过的过程说得很清楚，接著在十七章，祂为这过程祷告：祷告完毕，祂就到园子里去。按照马太、马可和路加的记载，主是到园子里去祷告。那三卷福音书启示，主是担罪者，祂担当我们的罪。因此，祂必须到父面前去祷告。但约翰福音没有这样的记载。约翰的记载表明，祂到园子里不是为祷告，乃是为将自己交给那过程。祂去那里是要被捉拿，被逮捕，被交给死。这就是说，祂自愿交出自己，主没有躲藏起来，却甘愿将自己献上以经过过程，将自己交给要处死祂的人。
3The first proof of the Lord’s willingness to die was that He went to the garden (18:1). This means that He went to a place where He could be captured. In His long message recorded in John 14 through 16, He made the process so clear. Then, in chapter seventeen, He prayed for the process. After He prayed, He went to the garden. According to Matthew, Mark, and Luke, the Lord went to the garden to pray. These three Gospels reveal that the Lord was the sin-bearer who was under the burden of bearing our sins. Thus, He had to go to the Father and pray. But there is no such record in the Gospel of John. John’s record shows that He went to the garden not to pray but to present Himself to the process. He went there to be captured, to be arrested, to be presented to death. This means that He voluntarily delivered Himself. The Lord did not hide but willingly offered Himself to be processed, delivering Himself to the people who were to put Him to death
二 被假门徒出卖
B. Betrayed by the False Disciple
4主知道犹大要出卖祂，（约十三11，～27，）但祂并不逃避。这也证明祂自愿交出自己，以经过过程。撒但利用主的假门徒把祂置于死地，却不知道他这么作，倒给了主经过过程的机会。主以此为得荣耀的机会，（约十三31～32，）也就是说，祂将藉著死与复活而繁增。
4The Lord knew that Judas would betray Him (13:11, 21-27). He did not avoid it. This also proves that He 21 voluntarily delivered Himself to be processed. Satan utilized the false disciple of the Lord to put Him to death, not knowing that by doing this he afforded the Lord the opportunity to be processed. The Lord took this as an opportunity to be glorified (13:31-32), that is, to be multiplied through death and resurrection.
三 『我是』自愿被捉拿
C. The “I Am” Willing to Be Arrested
5指明主自愿受死的另一件事，就是人没有发现祂，是祂到他们面前去。那假门徒犹大带了两班人来－政治的和宗教的。兵丁是政治人物，祭司长和法利赛人的差役是宗教人物。宗教界和政治界合作，将生命的主置于死地。然而，他们没有找到主，是主到他们面前去。在主祷告的时候，兵丁没有来捉拿祂，是耶稣出来迎著他们说，『你们找谁?』（约十八4。）他们回答说，『拿撒勒人耶稣。』耶稣对他们说，『我是。』（约十八5。）他们听见这句话，就退后倒在地上。（约十八6。）『我是』这句话叫他们惊慌，这就是『耶和华』这名的意思。这指明他们来捉拿的那一位就是耶和华神。主并没有趁这机会逃跑，却再次问他们：『你们找谁？』所以，不是他们捉拿了主，乃是主将自己交给他们。
5Another indication of the Lord’s willingness to die was that the people did not discover Him but that He came to them. Judas, the false disciple, came with two kinds of people—the political and the religious. The soldiers were the political ones, and the deputies from the chief priests and Pharisees were the religious ones. The religious circle worked with the political circle to put the Lord of life to death. However, they did not find the Lord; the Lord came to them. The soldiers did not come to the Lord and capture Him while He was praying. No, Jesus went forth to meet them and said, “Whom are you seeking?” (18:4). They answered, “Jesus the Nazarene.” Then the Lord said to them, “I am” (18:5). When they heard this word, they drew back and fell to the ground (18:6). They were frightened at this word “I am,” which is the meaning of the name “Jehovah.” This indicates that the One they came to arrest was Jehovah God. The Lord did not take this opportunity to flee but asked them a second time, “Whom are you seeking?” Thus, it was not they who arrested the Lord; it was the Lord who handed Himself over to them.
6耶和华这名的意思，乃是『我就是那我是。』主耶稣是那位伟大的『我是。』在约翰八章二十四节，主告诉犹太人说，『你们若不信我是，必要死在你们的罪中。』换句话说，他们若不信耶稣是耶和华神，就要死在他们的罪中。犹太人听过这话，如今又听见这话，就惊慌的倒在地上。主再就近问他们说，『你们找谁?』祂不是被捉拿，乃是将自己交给他们，这证明祂是自愿受死的。祂若不愿意死，没有人能拿住祂，因为祂能叫人人惊慌，使他们倒在地上。祂只须说一句话，捉祂的人就要倒毙。祂若不愿被捕，他们怎能抓得住祂?这证明约翰福音的目的，是显示主是生命的主，祂自愿去死，为要将自己释放出来作生命。
6The name Jehovah means “I Am that I Am.” The Lord Jesus is the great I Am. In 8:24 the Lord had told the Jewish people, “Unless you believe that I am, you shall die in your sins.” In other words, if they did not believe that Jesus was Jehovah, the very God, they would die in their sins. The Jewish people heard this, and when they heard it again, they fell down to the ground with fright. The Lord approached them the second time, asking, “Whom are you seeking?” He was not captured; He delivered Himself to them, proving His willingness to die. If He had been unwilling to die, no one could have captured Him, for He could have frightened everyone and caused them to fall to the ground. All He had to do was speak one word and His captors would have been dead. How could they have seized Him if He were unwilling to be captured? This proves that the purpose of John’s Gospel is to show that the Lord is the Lord of life and that He was willing to die in order to release Himself as life
四 从容的照顾门徒
D. Taking Care of the Disciples in an Easy Manner
7当主将自己交给人的时候，他极其从容的妥善照顾祂的门徒。在约翰十八章八节耶稣说，『我已经告诉你们，我是；你们若找我，就让这些人走罢！』这是应验主从前（约十七12）所说的话：『你所赐给我的人，我一个也没有失落。』这里我们看见主遭假门徒出卖，且被兵丁捉拿，但仍妥善照顾门徒，这启示出祂是从容不迫的经过死的过程。祂丝毫不因死的环境而害怕。
7While the Lord was handing Himself over to the people, He took good care of His disciples in a very easy manner. In 18:8 Jesus said, “I told you that I am; if therefore you are seeking Me, let these go away.” This was the fulfillment of the Lord’sword in 17:12, where He said, “Of those whom You have given Me, I have not lost one.” We see here that under the suffering of the betrayal of His false disciple and the arrest of the soldiers, the Lord still took good care of His disciples. This reveals His easy manner in passing through the process of death. He was not at all frightened by the environment of death.
五 没有任何抗拒
E. Without Any Resistance
8彼得削去大祭司仆人马勒古右耳的事件，也证明主自愿受死。（约十八10～11。）彼得是很粗鲁的弟兄，不知道主的目的。他虽然有意帮助主，却只惹了麻烦。主耶稣对他说，『收刀入鞘罢！我父所给我的那杯，我岂可不喝?』主叫彼得收刀入鞘，因为祂来是要完成父的目的，就是把自己当作生命赐给人。主甘心乐意喝父给祂的杯，不是被迫来喝。祂自愿将自己交给死亡，以便释放祂的生命，结出许多果子来。在十八章十、十一节我们看见，主毫不拒捕。主将自己交给死亡，藉此证明祂就是生命。没有死亡，如何能证明祂是生命?当主成为人时，祂首先证明祂是神。从一至十七章，主在人中间证明祂是神。如今在十八、十九章，祂要进入死亡证明祂是生命。我们如何能知道主是生命？乃是藉著祂进入死亡而不被死亡征服。主不受死亡的恐吓、困扰、辖制或支配。当我们读这两章时，我们发现主进入死亡，胜过且征服了死亡。
8His willingness to die was also proved by the incident of Peter’s cutting off the right ear of Malchus, the slave of the high priest (18:10-11). Peter, a very rough brother, did not know the purpose of the Lord. Although he intended to help the Lord, he only caused trouble. The Lord Jesus said to him, “Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?” The Lord told him to sheath his sword because He had come to fulfill the purpose of the Father, which was to give Himself as life to others. The Lord willingly took the cup from the Father; He was not forced to take it. Therefore, the Lord was not forced to die; He willingly delivered Himself to death so that He could release His life to bring forth much fruit. In 18:10 and 11 we see that the Lord did not offer any resistance to His arrest. By delivering Himself up to death, the Lord proved that He was life. Without death, how could He have proved that He was life? When the Lord became a man, He firstly proved that He was God. From chapter one through chapter seventeen, the Lord was among men proving that He was God. Now, in chapters eighteen and nineteen, He was going into death to prove that He is life. How can we know that the Lord is life? It is by His going into death and not being subdued by it. The Lord was not frightened, troubled, controlled, or governed by death. As we read these two chapters, we discover that when the Lord went into death, He conquered and subdued it
9在这两章里，有很多证据证明主胜过并征服死亡。首先，主没有受死亡恐吓。当主知道了宗教和政治人物要来捉拿祂，并要把祂置于死地时，祂并不惧怕。祂勇敢的迎著他们，将自己交给他们。其次，当死亡临到祂时，祂很镇静。祂面对死亡时，从容不迫的照顾门徒，叫捉拿祂的人让门徒去。假定有一队警察来捉你，你会从容么？但在这两章所描述的每个情景中，主都是从容的，祂没有被死亡的恐惧所动摇或影响。照样，主在大祭司和彼拉多面前也很镇静。甚至当祂被钉十字架时，祂也非常从容，不感苦恼。祂在十字架上时，还能照顾祂的母亲。祂受难时，诸般苦楚交集，但经上记载祂始终是镇静的。
9There are many proofs in these two chapters that the Lord conquered and subdued death. Firstly, the Lord was not frightened by death. When the Lord knew that the religious with the political ones were coming to arrest Him and put Him to death, He was not fearful. He went boldly to meet them and delivered Himself to them. Secondly, the Lord was composed when death came to Him. In the face of death, He took care of His disciples in an easy manner telling His arrestors to let His disciples go. Suppose a group of policemen came to arrest you. Would you be at ease? But in every scene depicted in these two chapters, the Lord was at ease; He was neither moved nor influenced by the fear of death. Likewise, the Lord was composed before the high priest and before Pilate. He was so much at ease that He was not troubled even when He was crucified. While He was on the cross, He could even take care of His mother. Troubles were heaped upon Him during that time of suffering, yet the record discloses that He was always composed
10主的生命是能征服并胜过死亡的生命。祂藉著钉十字架进入死亡，又藉著复活从死亡里出来。还有甚么比这更能证明，祂是死亡所不能影响、不能胜过、不能征服的生命？祂征服了死亡，因为祂是复活的生命。（约十一25。）约翰十八、十九章告诉我们，当主进入死亡时，是何等刚强有能。当死亡威胁著祂时，祂是刚强的、有能的，不被死亡的影响所征服。祂能进入死亡再从死亡里出来，而不受死亡伤害，不被死亡拘禁。这是何等的确证－祂是生命！贰在祂的尊严中为人类所察验
10The Lord’s life was a life that could subdue and conquer death. He went into death by crucifixion and came out of it by resurrection. What better proof can there be than this that He is the life that death cannot influence, subdue, or conquer? He conquered death because He is the resurrection life (11:25). John 18 and 19 show how strong and powerful the Lord was when He went into death. When death was threatening, He was strong, powerful, and not subdued by its influence. He could go into death and come out of it without being hurt by it or held by it. What a proof that He is life! II. EXAMINED IN HIS DIGNITY BY MANKIND
一 是被察验的逾越节羊羔
A. As the Passover Lamb Examined
11主在祂的尊严中为人类所察验，（约十八12～十八38上，）就像逾越节的羊羔被人察验一样。（出十二2～6。）主耶稣这逾越节的羊羔在逾越节时被钉在十字架上。按照豫表，逾越节的羊羔在被杀之前，必须先受察验，断定牠身上有无瑕疵。基督为人类所察验，就是这豫表的应验。彼拉多在察验祂之后宣布说，『我查不出祂有甚么该定罪的。』（约十八38，十九4，。）在这逾越节的羊羔身上，没有瑕疵，祂完全合格来作神百姓的羊羔。
11The Lord was examined in His dignity by mankind (1 8:1 1 — 1 9:1 6), being examined as the Passover lamb was examined (Exo. 12:2-6). The Lord Jesus was crucified on the Passover as the Passover lamb. According to the type, before the Passover lamb was killed, it had to be examined to determine whether or not it had any blemish. The examination of Christ by mankind was the fulfillment of this type. After Pilate examined Him, he declared, “I find no fault whatever in him” (18:38; 19:4, 6). There was no blemish in this Passover lamb; He was fully qualified to be the lamb 6 for God’sp eople.
二 为犹太人按著他们宗教中神的律法所察验
B. By the Jews According to the Law of God in Their Religion
1 被一个最亲近的门徒所否认
1. In Front of the Denial of One of the Closest Disciples
12主为犹太人按著他们宗教中神的律法所察验。（约十八12～27。）这次察验是很不愉快的，主甚至被一个最亲近的门徒所否认。（约十八17～18，25～27。）当祂受察验时，彼得三次否认祂。你能忍受这事么？这事若临到我们，我们一定会斥责彼得；但主一句话都不说。
12The Lord was examined by the Jews according to the law of God in their religion (18:12-27). This examination was a very unpleasant thing. The Lord even suffered it in front of the denial of one of the closest disciples (18:17-18; 25-27). While He was being examined, Peter denied Him three times. Would you have been able to suffer this? If this had happened to us, we would certainly have rebuked Peter. But the Lord did not say a word
2 审判者被审判
2. The Judging One Being Judged
13当大祭司察验并审判主时，反为主在祂的尊严里所审判。（约十八～21。）主毫不惧怕，对大祭司说话满有尊严。当逾越节的羊羔受察验时，察验者反为祂所察验，暴露出瑕疵来。
13While the high priest was examining and judging the Lord, the high priest was being judged by the Lord in His dignity (18:19-21). The Lord was fearless and 19 spoke to the high priest in a very dignified way. While the Passover lamb was being examined, the examiner was being examined by Him, and the blemishes of the examiner were exposed.
三 为外邦人按著他们政治上人的法律所察验
C. By the Gentiles According to the Law of Man in Their Politics
1 在神的主宰之下
1. Under the Sovereignty of God
14主为外邦人按著罗马帝国的法律所察验。（约十八28～38上。）罗马帝国的法律是有名的，甚至今天还有很多国家的法律以罗马法为基础。在主被外邦人按著他们政治上的法律所察验之前，祂按著犹太律法受察验，被判死刑。然后祂被罗马政治所察验，就是被属地权势的法律所察验。犹太律法执行死刑，是将罪犯用石头打死。（约十八31，利二四16。）当时若仍采用这种处决的方法，主耶稣就可能被人用石头打死。但那样就不会应验主所说的豫言，祂说摩西在旷野怎样举蛇，人子也必照样被举起来。（约三14。）多年前我读过一篇文章，描述犹太人在逾越节怎样宰羊羔。那篇文章说，犹太人拿两根木头作成十字架，将羊羔放在十字架上，将牠的两只后腿绑在十字架底端，将张开的两只前腿捆在横木上，然后宰羊羔，使牠的血流尽。所以，逾越节的羊羔被杀，就是基督被钉十字架的一幅图画。虽然犹太人按著他们的律法处决罪犯，是将罪犯用石头打死，但主被钉十字架时，犹太国已失去权势，因此，失去合法的权力按著他们的律法处决罪犯。在基督被钉十字架之前不久，罗马政府采用了钉十字架作处决罪犯的方法。这个决定是在神的主宰之下，使有关基督被钉十字架的豫言得以应验。（约十九31～32，十二32～33。）
14The Lord was examined by the Gentiles according to the law of the Roman Empire (18:28-38a). The law of the Roman Empire was famous. Even today many countries base their law upon it. Before the Lord was examined by the Gentiles according to their law in the politics, He was examined according to the Jewish law for execution. Then He was examined by the Roman politics, by the law of the earthly power. The Jewish law for execution was to stone the criminal to death (18:31; Lev. 24:16). If that method of execution had been available at the time, the Lord Jesus might have been stoned to death. But that would not have fulfilled the prophecy spoken by the Lord when He said that He would be lifted up as the brass serpent was lifted up by Moses in the wilderness (3:14). Many years ago I read an article describing how the Jews slew the lamb during the Passover. The article said that the Jews took two wooden bars and formed a cross. They put the lamb on the cross, tying two of the lamb’s legs to the foot of the cross and fastening the outstretched legs to the crossbar. Then they slew the lamb so that all its blood was shed. Thus, the killing of the Passover lamb was a portrait of the crucifixion of Christ. Although the Jewish method of execution of criminals according to their law was to stone them to death, the Jewish nation was not in power when the Lord was crucified. Hence, the Jewish nation had lost the legal right to execute criminals according to their law. Not long before the crucifixion of Christ, the Roman government adopted crucifixion as the method of executing criminals. This was decided under God’s sovereignty that the prophecies regarding Christ’s crucifixion might be fulfilled (vv. 31-32; 12:32-33
2 审判者被审判
2. The Judging One Being Judged
15当彼拉多审判主耶稣的时候，自己反为主在祂的尊严里所审判。（约十八～38上。）彼拉多是罗马帝国的总督，非常胆怯。他是一个政治人物的好例子。他虽然知道甚么是对的，甚么是错的，但他和所有的政治人物一样，害怕百姓。今天的政治人物也是这样。彼拉多查不出主耶稣有甚么该定罪的，他知道主没有作过甚么错事；但百姓的声音征服了他，他不真诚、不忠信。
15While Pilate was judging the Lord Jesus, he himself was judged by the Lord in His dignity (vv. 33-38a). Pilate, as a governor of the Roman Empire, was very 33 timid. He was an excellent example of a politician. Although he knew what was right and what was wrong, he, like all politicians, was afraid of the people. The same is true of politicians today. Pilate found no fault in the Lord Jesus; he knew that the Lord had done nothing wrong. But the voices of the people subdued him, and he was not honest, genuine, nor faithful.
16当主被带到彼拉多面前时，似乎是彼拉多审判祂，但至终却是主审判彼拉多。我们看过，彼拉多的一个特征就是胆怯，怕犹太百姓。他知道主耶稣是无罪的，也宣告查不出祂有甚么错来。但是因他惧怕犹太人，就定了主的罪，判了祂死刑。这是不公不义的。当主告诉彼拉多，祂来到世间『为要给真理作见证，』并且『凡属真理的人，就听我的声音。』（约十八37。）彼拉多对祂说，『真理是甚么?』（约十八38。）这指明是主审判彼拉多。实际上主是说，『你是这样一个高级行政长官，却不明白真理是甚么，那你就是虚伪的人，你不真诚。』此后，彼拉多被暴露且蒙羞，就不再审判主了。在此，我们看见政治的黑暗。
16When the Lord was brought before Pilate, again it seemed that Pilate judged Him, but eventually He judged Pilate. As we have seen, one of Pilate’s characteristics was his timidity; he feared the Jewish people. He knew that the Lord Jesus was sinless and declared that he could not find anything wrong with Him. But because of his fear of the Jews, he condemned the Lord and sentenced Him to death. This was unfair and unrighteous. When the Lord told Pilate that He had come into the world to “testify to the truth” and that “Everyone who is of the truth hears My voice” (18:37), Pilate said to Him, “What is truth?” (18:38). This indicates that the Lord judged Pilate. In effect, the Lord said, “You are such a high administrator and yet you do not know what truth is. Then you are a false person. You are not true.” After this, Pilate was exposed and put to shame, and stopped judging the Lord. Here we see the darkness of politics
参 在人的不公不义中被判刑
III. SENTENCED IN MAN’SIN JUSTICE
17主耶稣被察验之后，祂这位完全者便在人的不公不义中被判刑。（约十八38下～十九16。）这不公正的判决暴露了宗教的盲目和政治的黑暗。（约十八38下～39，十九1，4～5，8～14，。）犹太宗教徒弃绝了最义的一位，选择一个强盗。（约十八39～40，十九6～7，12，15。）他们是何等的盲目！他们被他们的宗教和仇恨蒙蔽了。彼拉多这外邦的政客，知道也宣告主耶稣无罪，却仍判了祂死罪，以讨好犹太百姓。（约十八38上～39，十九1，4～5，8～14，16。）他是何等的政治！宗教和政治合作，对基督作了不公正的判决。带头作这事的不是政治，乃是宗教；宗教利用黑暗政治的权势作了这事。
17After the Lord Jesus was examined, He, the perfect One, was sentenced in man’s in justice (18:38b - 19:16). This unjust sentence exposed the blindness of religion and the darkness of politics (18:38b-39; 19:1, 4-5, 8-14, 16). The Jewish religionists rejected the most just One and chose a robber (18:39-40; 16 19:6-7, 12, 15). How blind they were! They were veiled by their religion and with their hatred. The Gentile politician, Pilate, knew and declared that the Lord Jesus had no fault, yet he still sentenced Him to death in order to please the Jewish people (18:38a-39; 19:1, 4-5, 8-14, 16). How political he was! Religion and politics worked together to pronounce the unjust sentence upon Christ. Politics did not take the initiative; it was religion which took the initiative, utilizing the power of dark politics.
肆 在神旳主宰中为死亡所试验
IV. TESTED IN GOD’S SOVEREIGNTY BY DEATH
一 在各各他被钉十字架
A. Crucified at Golgotha
18在繁增的过程中，主耶稣在神的主宰中为死亡所试验。（约十九17～30。）在不公正的判决之后，祂在各各他被钉十字架了。（约十九17。）『各各他』在拉丁文的意思是髑髅地。主被钉十字架之地的意义，指明侮辱和羞耻。祂在侮辱和羞耻中受死。
18In the process for multiplication, the Lord Jesus was tested in God’s sovereignty by death (19:17-37). After being sentenced unjustly, He was crucified at Golgotha (19:17), which, in Latin, is Calvary and means the Place of the Skull. The meaning of the place where He was crucified indicates insult and shame. He suffered death in insult and shame.
二 『被列在罪犯之中』
B. “Numbered with the Transgressors
19在各各他，『他们就在那里钉祂十字架，另有两个人和祂同钉，一边一个，耶稣在中间。』（约十九18。）这应验了以赛亚五十三章十二节的豫言所说：弥赛亚将被『列在罪犯之中。』祂不但在侮辱和羞耻之地被处死，且被当作一个罪犯来对待。
19At Golgotha, “they crucified Him, and with Him two others, one on this side and one on that, and Jesus in the middle” (19:18). This was the fulfillment of the prophecy in Isaiah 53:12, which said that the Messiah would be “numbered with the transgressors.” He was not only put to death in a place of insult and shame, but also was ranked with transgressors, being dealt with as one of the transgressors
三 被希伯来宗教、罗马（拉丁）政治和希利尼文化代表的人类所杀
C. Killed by Mankind Represented by Hebrew Religion, Latin (Roman) Politics, and Greek Culture
20照著神的主宰，主被希伯来宗教、罗马政治和希腊文化代表的人类所杀。（约十九19～22。）约翰十九章十九节说，『彼拉多又写了一个标示，安在十字架上，写的是：犹太人的王拿撒勒人耶稣。』这标示是用希伯来文、拉丁文、希利尼文写的。（约十九20。）希伯来文代表希伯来宗教，罗马文（拉丁文）代表罗马政治，希利尼文（希腊文）代表希利尼文化。这三样加起来，代表全人类的全世界。这表征主耶稣作神的羔羊，是被全人类所杀，也是为全人类被杀。当犹太人的祭司长要求彼拉多更改他所写的字时，彼拉多回答说，『我所写的，我已经写上了。』（约十九。）彼拉多所写的，不是出于他自己，乃是在神主宰的手下，他无法更改。
20According to God’s sovereignty, the Lord was killed by mankind represented by Hebrew religion, Roman politics, and Greek culture (19:19-22). John 19:19 says, “Pilate also wrote a title and put it on the cross. And it was written, JESUS THE NAZARENE, THE KING OF THE JEWS.” This title was written in Hebrew, Latin, and Greek (19:20). The Hebrew represented Hebrew religion, the Latin represented Roman politics, and the Greek represented Greek culture. When added together, these three represent the entire world of mankind, signifying that the Lord Jesus as the Lamb of God was killed by and for all mankind. When the chief priest of the Jews asked Pilate to change what he had written, Pilate answered, “What I have written, I have written” (v. 22). What Pilate wrote was not of him; it was under the sovereign hand of God, and he 22 could not change it.
四 兵丁分祂的外衣
D. The Soldiers Parting His Garments
21宗教是盲目的，政治是黑暗的，总督是虚伪的，兵丁是贪婪的。他们既将耶稣钉在十字架，就拿祂的外衣，每兵分得一分。因祂的里衣原没有缝，他们就拈阄看谁得著。（约十九23～24。）这不是出于兵丁，乃是出于神的主宰。这事发生，使诗篇二十二篇十八节的豫言得以应验。兵丁完全按著诗篇二十二篇十八节的话作了。我们由此看出主的死是神的主宰所计画的。神若没有计画这事，就没有人能将生命的主处死。所有得应验的豫言，都证明主的死不是出于人，乃是出于神的主宰。
21Religion was blind, politics was dark, the governor was false, and the soldiers were greedy. When they had crucified Jesus, they took His garments and made a part for each soldier. Since His tunic was seamless, they cast lots to see whose it would be (19:23-24). This was not of the soldiers, but of God’s sovereignty. It happened that the prophecy in Psalm 22:18 might be fulfilled. The soldiers did exactly what was prophesied in Psalm 22:18. By this we see that the Lord’s death was sovereignly planned. If God had not planned it, no one could have put the Lord of life to death. All the fulfilled prophecies prove that the Lord’s death was not of man, but of God’s sovereignty
五 将祂的生命分赐给门徒，以照顾祂的母亲
E. Taking Care of His Mother by Imparting His Life to His Disciple
22可能大多数的基督徒都知道，主在十字架上说了七句话。这十架的七言很有名。主说的第一句话是：『父阿，赦免他们，因为他们所作的，他们不晓得。』（路二三34。）第二句是：『今日你要同我在乐园里了。』（路二三43。）第三句是：『妇人，看哪，你的儿子。…看哪，你的母亲。』（约十九26～27。）这三句话是主被钉十字架的前三小时说的。主在十字架上六小时－从上午九时到下午三时。这在四福音书中记载得很清楚。在前三小时中，祂所遭遇的事都是人所作的。人逼迫、戏弄祂，并将祂钉在十字架上。但在后三小时中，祂所遭遇的事都是神所作的。神将祂看作罪人，看作罪的代替，并且审判祂。祂在后三个小时中说了另外四句话。在马太二十七章四十六节主耶稣说，『我的神，我的神，你为甚么弃绝我?』（太二七46。）这是在十字架上的第四句话。第五句是：『我渴了。』（约十九28。）第六句是：『成了。』（约十九30。）第七句是：『父阿，我将我的灵交在你手里。』（路二三46。）当耶稣被钉在十字架上时，祂看见祂母亲和祂所爱的那门徒站在旁边，就对祂母亲说，『妇人，看哪，你的儿子。又对那门徒说，看哪，你的母亲。从那时候，那门徒就接她到自己家里去了。』（约十九26～27。）我们已看见，主在十字架上所说的第一句话是：『父阿，赦免他们，因为他们所作的，他们不晓得。』然后在路加二十三章四十三节，主对与祂同钉的两个强盗中之一说，『今日你要同我在乐园里了。』这句话与救恩有关，因为路加的记载，证明主是罪人的救主。『父阿，赦免他们，』这话是为著罪人的祷告。照样，『今日你要同我在乐园里了，』这话是给得救罪人的福音应许。但在约翰十九章二十六至二十七节这里，主对祂的母亲说，『看哪，你的儿子，』又对祂的门徒说，『看哪，你的母亲，』这些话指明生命的联结；因为约翰福音见证主是分赐到信徒里面的生命。藉这生命，祂所爱的门徒能与祂是一，成为祂母亲的儿子；祂母亲也能成为祂所爱之门徒的母亲。按照约翰的记载，耶稣被钉十字架是为著生命的转移，为著将祂的生命分赐到祂的门徒里面。藉这生命的转移，祂的一个门徒可以成为祂母亲的儿子，祂母亲可以成为那门徒的母亲。这不是指明救恩，乃是指明生命的转移。因此，约翰福音不是救恩的福音，乃是转移到所有信徒里面之生命的福音。
22Probably most Christians know that when the Lord was on the cross He spoke seven words. These seven words from the cross are quite famous. The first word the Lord spoke was, “Father, forgive them; for they do not know what they are doing” (Luke 23:34); the second was, “Today you shall be with Me in Paradise” (Luke 23:43); and the third was “Woman, behold your son.... Behold, your mother” (John 19:26-27). These three words were spoken during the first three hours of the Lord’s crucifixion. The Lord was on the cross for six hours — from 9AM to 3PM. This is recorded very clearly in the four Gospels. During the first three hours, everything that was done to Him was done by man. The people persecuted, mocked, and crucified Him. But during the final three hours, everything that happened to Him was done by God. God looked upon Him as the sinner and as the substitute for sin, and judged Him. During the second period of three hours, He spoke four other words. In Matthew 27:46 the Lord Jesus said, “My God, My God, why have You forsaken Me?” This was the fourth word spoken from the cross. The fifth word was, “I thirst” (19:28); the sixth was, “It is finished” (19:30); and the seventh was, “Father, into Your hands I commit My spirit” (Luke 23:46). While Jesus was being crucified, He saw His mother and “the disciple whom He loved” standing by, and He said to His mother, “Woman, behold your son. Then He said to the disciple, Behold, your mother. And from that hour the disciple took her into his own home” (19:26-27). As we have seen, the first word spoken by the Lord on the cross was, “Father, forgive them; for they do not know what they are doing.” Then in Luke 23:43 the Lord said to one of the two thieves crucified with Him, “Today you shall be with Me in Paradise.” This word was regarding salvation, because Luke’s account proves that the Lord is the sinner’s Savior. The word, “Father, forgive them,” is a prayer for sinners. Likewise, the word, “Today you shall be with Me in Paradise,” is a gospel promise to saved sinners. But here, in 19:26-27, the Lord said to His mother, “Behold, your son,” and to His disciple, “Behold, your mother.” These words indicate the union of life, because John’s Gospel testifies that the Lord is life imparted into His believers. It is by this life that His loved disciple could be one with Him and become the son of His mother, and she could become the mother of His loved disciple. According to John’s record, Jesus was crucified for the transfer of life, for the imparting of His life into His disciples. Through this transfer of life, one of His disciples could be His mother’s son, and His mother could be this disciple’s mother. This does not indicate salvation but the transfer of life. Hence, the Gospel of John is not a gospel of salvation but a gospel of life that is transferred into all the believers.
23我们必须注意，在马太、马可和路加福音里，当主在十字架上时，祂对罪人说话，特别是对一个强盗说话，把他从咒诅中救赎出来，好与祂同在乐园中。这确实与救赎有关。在约翰福音中，主对祂母亲和祂门徒说话。主的母亲怎能成为祂门徒的母亲?祂的门徒怎能成为祂母亲的儿子?是藉著救赎么?当然不是。只有藉著生命，藉著生命的联结，藉著生命的合一，藉著重生的生命才能。主藉著死，将祂自己分赐给门徒约翰，约翰藉著神圣的生命得与主联结并成为一。所以，主的母亲成了约翰的母亲。为甚么在路加福音主对强盗说话，在约翰福音主对祂的母亲及门徒说话?因为在路加福音，主受死是要救赎罪人脱离罪的咒诅。我们可能和强盗一样有罪，但我们也能蒙救赎脱离咒诅，立刻和主同在乐园里。因此在路加福音，有关于主救赎之死的福音要传给罪人。但在约翰福音，主耶稣受死好将祂自己这生命释放并分赐到门徒里面，因而使所有的门徒都与祂成为一。因此，所有的门徒都是祂母亲的儿子。因著主的生命和主的死，主将祂自己分赐给我们，使我们与祂是一。藉此，我们成了祂母亲的儿子。这证明按照约翰福音，祂在十字架上的死，是为将祂自己分赐到我们里面作生命。
23It must be noted that in Matthew, Mark, and Luke, while the Lord was on the cross, He spoke to a sinner, especially to the thief who was redeemed from the curse to be with Him in Paradise. This is definitely related to redemption. In the Gospel of John, the Lord spoke to His mother and His disciple. How could the Lord’s mother become the mother of His disciple, and how could His disciple become the son of His mother? By redemption? Certainly not. It could only be by life, by a life union, by the identification of life, by life which regenerates. By His death, the Lord imparted Himself to John the disciple, who was united to and identified with the Lord by the divine life. Therefore, the Lord’s mother became John’s mother. Why was it that in Luke the Lord spoke to the thief and in John the Lord spoke to His mother and disciple? Because in Luke the Lord died to redeem sinners from the curse of sin. Although we may be as sinful as the thief, we too can be redeemed from the curse and go immediately to be with the Lord in Paradise. Thus, in Luke we have a gospel concerning the Lord’s redeeming death to preach to sinners. But in John the Lord Jesus died to release and impart Himself as life into the disciples, thus making all the disciples identified with Him. Consequently, all the disciples are sons to His mother. Because of His life and His death, the Lord imparted Himself to us, making us one with Him. In this way, we become sons to His mother. This proves that, according to the Gospel of John, His death on the cross is a death for the imparting of Himself into us as life
六 戏弄祂，送醋给祂喝
F. Mocked by Being Offered Vinegar
24二十八、二十九节接著说，『这事以后，耶稣知道各样的事已经成就，为要成就经书，就说，我渴了。有一个器皿盛满了醋，放在那里；他们就拿海绵蘸满了醋，绑在牛膝草上，送到祂口边。』渴是死的滋味。（路十六，启二一8。）主耶稣在十字架上，为我们尝了死味。（来二9。）这里的牛膝草该是马太二十七章二十九节和马可十五章十九节的苇子，那是一种牛膝草苇子。主钉十字架之前，人给祂苦胆和没药调和的酒，是作麻醉用，（太二七34，可十五23，）祂不肯喝。但这里祂在十字架上临终时，人拿醋给祂是戏弄祂。（路二三36。）在主被钉十字架时，祂穿衣和饮水的权利，和祂的生命一并被剥夺了。
24Verses 2 8 and 2 9 continue, “After this, Jesus, knowing that all things had now been accomplished that the Scripture might be fulfilled, said, I thirst. A vessel full of vinegar was lying there; so they put a sponge full of vinegar on hyssop and brought it to His mouth.” Thirst is a taste of death (Luke 16:24; Rev. 21:8). The Lord Jesus suffered it for us on the 24 cross (Heb. 2:9). The hyssop here should be the “reed” in Matthew 27:29 and Mark 15:19, which was a hyssop reed. At the beginning of His crucifixion, the wine mingled with gall and myrrh (Matt. 27:34; Mark 15:23) was offered to the Lord as a stupefying draught, which He would not drink. But at the end of His crucifixion, when He was thirsty, vinegar was offered to Him in a mocking way (Luke 23:36). In His crucifixion, the Lord’s rights of clothing and drink were robbed along with His life.
七 完成了祂包罗万有之死的工作
G. The Work of His All-inclusive Death Finished
25三十节说，『耶稣受了那醋，就说，成了！便低下头，将灵交付了。』主不断作工，直到被钉在十字架上。（约五17。）然而，甚至在祂钉十字架时仍在作工。我们怎么知道祂在十字架上仍在作工?因为在祂临终前，祂说，『成了！』祂被钉十字架时，仍在作工以救赎罪人，毁坏蛇，释放神圣的生命，并完成神永远的定旨。在最后一分钟，每一件事都完成后，主就向整个宇宙宣告说，『成了！』然后祂死了，进入安息。赞美主耶稣！只有祂能这样作。祂藉著钉十字架，完成了包罗万有之死的工作，藉此成功救赎，结束旧造，并释放祂复活的生命，以产生新造，完成神的定旨。在死的过桯中，祂以行动向敌对者和信祂者证明，祂是生命。死的恐怖局面，丝毫没有使祂惧怕，反而形成一个对比，有力的证明祂是生命，与死相对，丝毫不受死的影响。所以主在此所指成了的工作，包括成功救赎，结束旧造，释放祂复活的生命，并展示祂是那死亡所不能影响的生命。
25Verse 30 says, “When Jesus then had taken the vinegar, He said, It is finished! And He bowed His head and gave up the spirit.” The Lord worked continually until He was put on the cross (5:17). But even in His crucifixion the Lord was still working. How do we know that He was still working on the cross? Because before He died He said, “It is finished!” While He was being crucified, He was still working for the redemption of sinners, for the destruction of the serpent, for the release of the divine life, and for the accomplishment of God’s eternal purpose. At the last minute, after everything had been accomplished, He declared to the whole universe, “It is finished!” Then He died and entered into rest. Praise the Lord Jesus! Only He could do this. Through His crucifixion, He finished the work of His all-inclusive death by which He accomplished redemption, terminated the old creation, and released His resurrection life to bring forth the new creation to fulfill God’s purpose. In the process of death, He proved to His opposers and His believers by the way He behaved that He was life. The dreadful environment of death did not frighten Him in the least. Rather, it provided a contrast which proved strongly that He was life versus death, a life which could not be affected by death in any way