魯迅在其散文詩〈復仇（其二）〉中重寫了耶穌受難的故事，塑造出一個令人感到陌生與難解的耶穌形象。本文通過對文本與語境的細讀和分析，指出〈復仇（其二）〉幷非對基督教的嘲諷，而是一篇象徵主義的文學作品，魯迅對福音書相關經文進行了藝術加工，通過重塑耶穌形象來傳達他自身的生命哲學。魯迅筆下的耶穌身上既折射出現代中國，先覺者屢屢爲遭到庸衆眾所害的悲慘命運；其被釘十字架時的心理活動又是魯迅自身隱秘內心世界的反映，是他在改造國民性的征程中遭遇挫折後，孤獨、悲涼與被棄絕心境的體現。文章更進一步闡釋耶穌受難的故事何以被魯迅冠以「復仇」的標題，指出這一區別於常規意義的復仇哲學的本質在於顛覆。〈復仇（ 其二）〉既是基督教文化進入中國語境之後，與中國現代作家的思想和創作產生交流和碰撞的個案，也反映出耶穌形象在不同時代、地域、文化中所具有的強大生命力與吸引力。

In his prose poem Revenge II, Lu Xun rewrites the story of the Crucifixion and constructs an incomprehensible image of Jesus which seems alien to us. Based on detailed textual and historical analysis, this paper argues that Revenge II is not intended to sneer at or criticize Christianity as some scholars have proposed. Instead, it presents a symbolic literary work in which Lu Xun adapts the narrative of the Crucifixion in Gospels, particularly Mark’s Gospel, to convey his own philosophy of life through his symbolic image of Jesus. In Revenge II, “He,” namely Jesus, symbolizes those few prophets (xianjuezhe), who are often persecuted by the commonplace mass (yongzhong) in modern China. The bold psychological description of Jesus being crucified also reveals the complex inner world of Lu Xun and reflects his absolute loneliness, depression and the feeling of being abandoned by everyone after continuous frustrations in enlightening the Chinese people and remolding the National Character. Furthermore, this paper tries to explain why “his” story of the Crucifixion is entitled Revenge and illustrates the theme of revenge in this prose poem whose special essence, I believe, is subversion in every sense. All in all, Lu Xun’s Revenge II provides a good case study of the influence of Christianity on modern Chinese writers and also reflects the strong life force and appeal of Jesus across different eras, nations and cultures.