L U K E. CHAP. XXIII.
This chapter carries on and concludes the history of Christ's sufferings
and death. We have here, I. His arraignment before Pilate the Roman governor,
ver. 1-5. II. His examination before Herod, who was tetrarch of Galilee,
under the Romans likewise, ver. 6-12. III. Pilate's struggle with the people
to release Jesus, his repeated testimonies concerning his innocency, but
his yielding at length to their importunity and condemning him to be crucified,
ver. 13-25. IV. An account of what passed as they led him to be crucified,
and his discourse to the people that followed, ver. 26-31. V. An account
of what passed at the place of execution, and the indignities done him
there, ver. 32-38. VI. The conversion of one of the thieves, as Christ
was hanging on the cross, ver. 39-43. VII. The death of Christ, and the
prodigies that attended it, ver. 44-49. VIII. His burial, ver. 50-56.
Christ before Pilate and Herod; Christ Accused and
Insulted.
1 And the whole multitude of them arose, and led him unto Pilate.
2 And they began to accuse him, saying, We found this fellow perverting
the nation, and forbidding to give tribute to Cæsar, saying that
he himself is Christ a King. 3 And Pilate asked him, saying, Art thou the
King of the Jews? And he answered him and said, Thou sayest it. 4 Then
said Pilate to the chief priests and to the people, I find no fault in
this man. 5 And they were the more fierce, saying, He stirreth up the people,
teaching throughout all Jewry, beginning from Galilee to this place. 6
When Pilate heard of Galilee, he asked whether the man were a Galilæan.
7 And as soon as he knew that he belonged unto Herod's jurisdiction, he
sent him to Herod, who himself also was at Jerusalem at that time. 8 And
when Herod saw Jesus, he was exceeding glad: for he was desirous to see
him of a long season, because he had heard many things of him; and he hoped
to have seen some miracle done by him. 9 Then he questioned with him in
many words; but he answered him nothing. 10 And the chief priests and scribes
stood and vehemently accused him. 11 And Herod with his men of war set
him at nought, and mocked him, and arrayed him in a gorgeous robe, and
sent him again to Pilate. 12 And the same day Pilate and Herod were made
friends together: for before they were at enmity between themselves.
Our Lord Jesus was condemned as a blasphemer in the spiritual court,
but it was the most impotent malice that could be that this court was actuated
by; for, when they had condemned him, they knew they could not put him
to death, and therefore took another course.
I. They accused him before Pilate. The whole multitude of them
arose, when they saw they could go no further with him in their court,
and led him unto Pilate, though it was no judgment day, no assizes or sessions;
and they demanded justice against him, not as a blasphemer (that was no
crime that he took cognizance of), but as one disaffected to the Roman
government, which they in their hearts did not look upon as any crime at
all, or, if it was one, they themselves were much more chargeable with
it than he was; only it would serve the turn and answer the purpose of
their malice: and it is observable that that which was the pretended crime,
for which they employed the Roman powers to destroy Christ, was the real
crime for which the Roman powers not long after destroyed them.
1. Here is the indictment drawn up against him (v. 2), in which they
pretended a zeal for Cæsar, only to ingratiate themselves with Pilate,
but it was all malice against Christ, and nothing else. They misrepresented
him, (1.) As making the people rebel against Cæsar. It was true,
and Pilate knew it, that there was a general uneasiness in the people under
the Roman yoke, and they wanted nothing but an opportunity to shake it
off; now they would have Pilate believe that this Jesus was active to foment
that general discontent, which, if the truth was known, they themselves
were the aiders and abettors of: We have found him perverting the nation;
as if converting them to God's government were perverting them from the
civil government; whereas nothing tends more to make men good subjects
than making them Christ's faithful followers. Christ had particularly taught
that they ought to give tribute to Cæsar, though he knew there were
those that would be offended at him for it; and yet he is here falsely
accused as forbidding to give tribute to Cæsar. Innocency is no fence
against calumny. (2.) As making himself a rival with Cæsar, though
the very reason why they rejected him, and would not own him to be the
Messiah, was because he did not appear in worldly pomp and power, and did
not set up for a temporal prince, nor offer to do any thing against Cæsar;
yet this is what they charged him with, that he said, he himself is Christ
a king. He did say that he was Christ, and, if so, then a king, but not
such a king as was ever likely to give disturbance to Cæsar. When
his followers would have made him a king (John vi. 15), he declined it,
though by the many miracles he wrought he made it appear that if he would
have set up in competition with Cæsar he would have been too hard
for him.
2. His pleading to the indictment: Pilate asked him, Art thou the king
of the Jews? v. 3. To which he answered, Thou sayest it; that is, "It is
as thou sayest, that I am entitled to the government of the Jewish nation;
but in rivalship with the scribes and Pharisees, who tyrannize over them
in matters of religion, not in rivalship with Cæsar, whose government
relates only to their civil interests." Christ's kingdom is wholly spiritual,
and will not interfere with Cæsar's jurisdiction. Or, "Thou sayest
it; but canst thou prove it? What evidence hast thou for it?" All that
knew him knew the contrary, that he never pretended to be the king of the
Jews, in opposition to Cæsar as supreme, or to the governors that
were sent by him, but the contrary.
3. Pilate's declaration of his innocency (v. 4): He said to the chief
priests, and the people that seemed to join with them in the prosecution,
"I find no fault in this man. What breaches of your law he may have been
guilty of I am not concerned to enquire, but I find nothing proved upon
him that makes him obnoxious to our court."
4. The continued fury and outrage of the prosecutors, v. 5. Instead
of being moderated by Pilate's declaration of his innocency, and considering,
as they ought to have done, whether they were not bringing the guilt of
innocent blood upon themselves, they were the more exasperated, more exceedingly
fierce. We do not find that they have any particular fact to produce, much
less any evidence to prove it; but they resolve to carry it with noise
and confidence, and say it, though they cannot prove it: He stirs up the
people to rebel against Cæsar, teaching throughout all Judea, beginning
from Galilee to this place. He did stir up the people, but it was not to
any thing factious or seditious, but to every thing that was virtuous and
praiseworthy. He did teach, but they could not charge him with teaching
any doctrine that tended to disturb the public peace, or make the government
uneasy or jealous.
II. They accused him before Herod. 1. Pilate removed him and
his cause to Herod's court. The accusers mentioned Galilee, the northern
part of Canaan. "Why," saith Pilate, "is he of that country? Is he a Galilean?"
v. 6. "Yes," said they, "that is his head-quarters; there he was spent
most of his time." "Let us send him to Herod then," saith Pilate, "for
Herod is now in town, and it is but fit he should have cognizance of his
cause, since he belongs to Herod's jurisdiction." Pilate was already sick
of the cause, and desirous to rid his hands of it, which seems to have
been the true reason for sending him to Herod. But God ordered it so for
the more evident fulfilling of the scripture, as appears Acts iv. 26, 27,
where that of David (Ps. ii. 2), The kings of the earth and the rulers
set themselves against the Lord and his Anointed, is expressly said to
be fulfilled in Herod and Pontius Pilate. 2. Herod was very willing to
have the examining of him (v. 8): When he saw Jesus he was exceedingly
glad, and perhaps the more glad because he saw him a prisoner, saw him
in bonds. He had heard many things of him in Galilee, where his miracles
had for a great while been all the talk of the country; and he longed to
see him, not for any affection he had for him or his doctrine, but purely
out of curiosity; and it was only to gratify this that he hoped to have
seen some miracle done by him, which would serve him to talk of as long
as he lived. In order to this, he questioned with him in many things, that
at length he might bring him to something in which he might show his power.
Perhaps he pumped him concerning things secret, or things to come, or concerning
his curing diseases. But Jesus answered him nothing; nor would he gratify
him so much as with the performance of one miracle. The poorest beggar,
that asked a miracle for the relief of his necessity, was never denied;
but this proud prince, that asked a miracle merely for the gratifying of
his curiosity, is denied. He might have seen Christ and his wondrous works
many a time in Galilee, and would not, and therefore it is justly said,
Now he would see them, and shall not; they are hidden from his eyes, because
he knew not the day of his visitation. Herod thought, now that he had him
in bonds, he might command a miracle, but miracles must not be made cheap,
nor Omnipotence be at the beck of the greatest potentate. 3. His prosecutors
appeared against him before Herod, for they were restless in the prosecution:
They stood, and vehemently accused him (v. 10), impudently and boldly,
so the word signifies. They would make Herod believe that he had poisoned
Galilee too with his seditious notions. Note, It is no new thing for good
men and good ministers, that are real and useful friends to the civil government,
to be falsely accused as factious and seditious, and enemies to government.
4. Herod was very abusive to him: He, with his men of war, his attendants,
and officers, and great men, set him at nought. They made nothing of him;
so the word is. Horrid wickedness! To make nothing of him who made all
things. They laughed at him as a fool; for they knew he had wrought many
miracles to befriend others, and why would he not now work one to befriend
himself? Or, they laughed at him as one that had lost his power, and was
become weak as other men. Herod, who had been acquainted with John Baptist,
and had more knowledge of Christ too than Pilate had, was more abusive
to Christ than Pilate was; for knowledge without grace does but make men
the more ingeniously wicked. Herod arrayed Christ in a gorgeous robe, some
gaudy painted clothes, as a mock-king; and so he taught Pilate's soldiers
afterwards to do him the same indignity. He was ringleader in that abuse.
5. Herod sent him back to Pilate, and it proved an occasion of the making
of them friends, they having been for some time before at variance. Herod
could not get sight of a miracle, but would not condemn him neither as
a malefactor, and therefore sent him again to Pilate (v. 11), and so returned
Pilate's civility and respect in sending the prisoner to him; and this
mutual obligation, with the messages that passed between them on this occasion,
brought them to a better understanding one of another than there had been
of late between them, v. 12. They had been at enmity between themselves,
probably upon Pilate's killing of the Galileans, who were Herod's subjects
(Luke xiii. 1), or some other such matter of controversy as usually occurs
among princes and great men. Observe how those that quarrelled with one
another yet could unite against Christ; as Gebal, and Ammon, and Amalek,
though divided among themselves, were confederate against the Israel of
God, Ps. lxxxiii. 7. Christ is the great peace-maker; both Pilate and Herod
owned his innocency, and their agreeing in this cured their disagreeing
in other things.
Barabbas Preferred to Christ.
13 And Pilate, when he had called together the chief priests and
the rulers and the people, 14 Said unto them, Ye have brought this man
unto me, as one that perverteth the people: and, behold, I, having examined
him before you, have found no fault in this man touching those things whereof
ye accuse him: 15 No, nor yet Herod: for I sent you to him; and, lo, nothing
worthy of death is done unto him. 16 I will therefore chastise him, and
release him. 17 (For of necessity he must release one unto them at the
feast.) 18 And they cried out all at once, saying, Away with this man,
and release unto us Barabbas: 19 (Who for a certain sedition made in the
city, and for murder, was cast into prison.) 20 Pilate therefore, willing
to release Jesus, spake again to them. 21 But they cried, saying, Crucify
him, crucify him. 22 And he said unto them the third time, Why, what evil
hath he done? I have found no cause of death in him: I will therefore chastise
him, and let him go. 23 And they were instant with loud voices, requiring
that he might be crucified. And the voices of them and of the chief priests
prevailed. 24 And Pilate gave sentence that it should be as they required.
25 And he released unto them him that for sedition and murder was cast
into prison, whom they had desired; but he delivered Jesus to their will.
We have here the blessed Jesus run down by the mob, and hurried to the
cross in the storm of a popular noise and tumult, raised by the malice
and artifice of the chief priests, as agents for the prince of the power
of the air.
I. Pilate solemnly protests that he believes he has done nothing
worthy of death or of bonds. And, if he did believe so, he ought immediately
to have discharged him, and not only so, but to have protected him from
the fury of the priests and rabble, and to have bound his prosecutors to
their good behaviour for their insolent conduct. But, being himself a bad
man, he had no kindness for Christ, and, having made himself otherwise
obnoxious, was afraid of displeasing either the emperor or the people;
and therefore, for want of integrity, he called together the chief priests,
and rulers, and people (whom he should have dispersed, as a riotous and
seditious assembly, and forbid them to come near him), and will hear what
they have to say, to whom he should have turned a deaf ear, for he plainly
saw what spirit actuated them (v. 14): "You have brought," saith he, "this
man to me, and, because I have a respect for you, I have examined him before
you, and have heard all you have to allege against him, and I can make
nothing of it: I find no fault in him; you cannot prove the things whereof
you accuse him."
II. He appeals to Herod concerning him (v. 15): "I sent you to
him, who is supposed to have known more of him than I have done, and he
has sent him back, not convicted of any thing, nor under any mark of his
displeasure; in his opinion, his crimes are not capital. He has laughed
at him as a weak man, but has not stigmatized him as a dangerous man."
He thought Bedlam a fitter place for him than Tyburn.
III. He proposes to release him, if they will but consent to it.
He ought to have done it without asking leave of them, Fiat justitia,
ruat cœlum--Let justice have its course, though the heavens should be desolated.
But the fear of man brings many into this snare, that, whereas justice
should take place, though heaven and earth come together, they will do
an unjust thing, against their consciences, rather than pull an old house
about their ears. Pilate declares him innocent, and therefore has a mind
to release him; yet, to please the people, 1. He will release him under
the notion of a malefactor, because of necessity he must release one (v.
17); so that whereas he ought to have been released by an act of justice,
and thanks to nobody, he would have him released by an act of grace, and
not be beholden to the people for it. 2. He will chastise him, and release
him. If no fault be to be found in him, why should he be chastised? There
is as much injustice in scourging as in crucifying an innocent man; nor
would it be justified by pretending that this would satisfy the clamours
of the people, and make him the object of their pity who was not to be
the object of their envy. We must not do evil that good may come.
IV. The people choose rather to have Barabbas released, a wretched
fellow, that had nothing to recommend him to their favour but the daringness
of his crimes. He was imprisoned for a sedition made in the city, and for
murder (of all crimes among men the least pardonable), yet this was the
criminal that was preferred before Christ: Away with this man, and release
unto us Barabbas, v. 18, 19. And no wonder that such a man is the favourite
and darling of such a mob, he that was really seditious, rather than he
that was really loyal and falsely accused of sedition.
V. When Pilate urged the second time that Christ should be released,
they cried out, Crucify him, crucify him, v. 20, 21. They not only
will have him die, but will have him die so great a death; nothing less
will serve but he must be crucified: Crucify him, crucify him.
VI. When Pilate the third time reasoned with them, to show them
the unreasonableness and injustice of it, they were the more peremptory
and outrageous (v. 22): "Why? What evil hath he done? Name his crime. I
have found no cause of death, and you cannot say what cause of death you
have found in him; and therefore, if you will but speak the word, I will
chastise him and let him go." But popular fury, the more it is complimented,
the more furious it grows; they were instant with loud voices, with great
noises or outcries, not requesting, but requiring, that he might be crucified;
as if they had as much right, at the feast, to demand the crucifying of
one that was innocent as the release of one that was guilty.
VII. Pilate's yielding, at length, to their importunity. The
voice of the people and of the chief priests prevailed, and were too hard
for Pilate, and overruled him to go contrary to his convictions and inclinations.
He had not courage to go against so strong a stream, but gave sentence
that it should be as they required, v. 24. Here is judgment turned away
backward, and justice standing afar off, for fear of popular fury. Truth
is fallen in the street, and equity cannot enter, Isa. lix. 14. Judgment
was looked for, but behold oppression; righteousness, but behold a cry,
Isa. v. 7. This is repeated in v. 25, with the aggravating circumstance
of the release of Barabbas: He released unto them him that for sedition
and murder was cast into prison, who hereby would be hardened in his wickedness,
and do the more mischief, because him they had desired, being altogether
such a one as themselves; but he delivered Jesus to their will, and he
could not deal more barbarously with him than to deliver him to their will,
who hated him with a perfect hatred, and whose tender mercies were cruelty.
The Crucifixion.
26 And as they led him away, they laid hold upon one Simon, a Cyrenian,
coming out of the country, and on him they laid the cross, that he might
bear it after Jesus. 27 And there followed him a great company of people,
and of women, which also bewailed and lamented him. 28 But Jesus turning
unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves,
and for your children. 29 For, behold, the days are coming, in the which
they shall say, Blessed are the barren, and the wombs that never bare,
and the paps which never gave suck. 30 Then shall they begin to say to
the mountains, Fall on us; and to the hills, Cover us. 31 For if they do
these things in a green tree, what shall be done in the dry?
We have here the blessed Jesus, the Lamb of God, led as a lamb to the
slaughter, to the sacrifice. It is strange with what expedition they went
through his trial; how they could do so much work in such a little time,
though they had so many great men to deal with, attendance on whom is usually
a work of time. He was brought before the chief priests at break of day
(ch. xxii. 66), after that to Pilate, then to Herod, then to Pilate again;
and there seems to have been a long struggle between Pilate and the people
about him. He was scourged, and crowned with thorns and contumeliously
used, and all this was done in four or five hours' time, or six at most,
for he was crucified between nine o'clock and twelve. Christ's persecutors
resolve to lose no time, for fear lest his friends at the other end of
the town should get notice of what they were doing, and should rise to
rescue him. Never any one was so chased out of the world as Christ was,
but so he himself said, Yet a little while and ye shall not see me; a very
little while indeed. Now as they led him away to death we find,
I. One that was a bearer, that carried his cross, Simon by name,
a Cyrenian, who probably was a friend of Christ, and was known to be so,
and this was done to put a reproach upon him; they laid Christ's cross
upon him, that he might bear it after Jesus (v. 26), lest Jesus should
faint under it and die away, and so prevent the further instances of malice
they designed. It was pity, but a cruel pity, that gave him this ease.
II. Many that were mourners, true mourners, who followed him, bewailing
and lamenting him. These were not only his friends and well-wishers,
but the common people, that were not his enemies, and were moved with compassion
towards him, because they had heard the fame of him, and what an excellent
useful man he was, and had reason to think he suffered unjustly. This drew
a great crowd after him, as is usual at executions, especially of those
that have been persons of distinction: A great company of people followed
him, especially of women (v. 27), some led by pity, others by curiosity,
but they also (as well as those that were his particular friends and acquaintance)
bewailed and lamented him. Though there were many that reproached and reviled
him, yet there were some that valued him, and pitied him, and were sorry
for him, and were partakers with him in his sufferings. The dying of the
Lord Jesus may perhaps move natural affections in many that are strangers
to devout affections; many bewail Christ that do not believe in him, and
lament him that do not love him above all. Now here we are told what Christ
said to these mourners. Though one would think he should be wholly taken
up with his own concern, yet he found time and heart to take cognizance
of their tears. Christ died lamented, and has a bottle for the tears of
those that lamented him. He turned to them, though they were strangers
to him, and bade them not weep for him, but for themselves. He diverts
their lamentation into another channel, v. 28.
1. He gives them a general direction concerning their lamentations:
Daughters of Jerusalem, weep not for me. Not that they were to be blamed
for weeping for him, but rather commended; those hearts were hard indeed
that were not affected with such sufferings of such a person; but they
must not weep for him only (those were profitless tears that they shed
for him), but rather let them weep for themselves and for their children,
with an eye to the destruction that was coming upon Jerusalem, which some
of them might live to see and share in the calamities of, or, at least,
their children would, for whom they ought to be solicitous. Note, When
with an eye of faith we behold Christ crucified we ought to weep, not for
him, but for ourselves. We must not be affected with the death of Christ
as with the death of a common person whose calamity we pity, or of a common
friend whom we are likely to part with. The death of Christ was a thing
peculiar; it was his victory and triumph over his enemies; it was our deliverance,
and the purchase of eternal life for us. And therefore let us weep, not
for him, but for our own sins, and the sins of our children, that were
the cause of his death; and weep for fear (such were the tears here prescribed)
of the miseries we shall bring upon ourselves, if we slight his love, and
reject his grace, as the Jewish nation did, which brought upon them the
ruin here foretold. When our dear relations and friends die in Christ,
we have no reason to weep for them, who have put off the burden of the
flesh, are made perfect in holiness, and have entered into perfect rest
and joy, but for ourselves and our children, who are left behind in a world
of sins, and sorrows, and snares.
2. He gives them a particular reason why they should weep for themselves
and for their children: "Fore behold sad times are coming upon your city;
it will be destroyed, and you will be involved in the common destruction."
When Christ's own disciples sorrowed after a godly sort for his leaving
them, he wiped away their tears with the promise that he would see them
again, and they should rejoice, John xvi. 22. But, when these daughters
of Jerusalem bewailed him only with a worldly sorrow, he turned their tears
into another channel, and told them that they should have something given
them to cry for. Let them be afflicted, and mourn, and weep, Jam. iv. 9.
He had lately wept over Jerusalem himself, and now he bids them weep over
it. Christ's tears should set us a weeping. Let the daughters of Zion,
that own Christ for their king, rejoice in him, for he comes to save them;
but let the daughters of Jerusalem, that only weep for him, but do not
take him for their king, weep and tremble to think of his coming to judge
them. Now the destruction of Jerusalem is here foretold by two proverbial
sayings, that might then fitly be used, which both bespeak it very terrible,
that what people commonly dread they would then desire, to be written childless
and to be buried alive. (1.) They would wish to be written childless. Whereas
commonly those that have no children envy those that have, as Rachel envied
Leah, then those that have children will find them such a burden in attempting
to escape, and such a grief when they see them either fainting for famine
or falling by the sword, that they will envy those that have none, and
say, Blessed are the barren, and the wombs that never bare, that have no
children to be given up to the murderer, or to be snatched out of his hands.
It would not only go ill with those who at that time were with child, or
giving suck, as Christ had said (Matt. xxiv. 19), but it would be terrible
to those who had had children, and suckled them, and had them now alive.
See Hos. ix. 11-14. See the vanity of the creature and the uncertainty
of its comforts; for such may be the changes of Providence concerning us
that those very things may become the greatest burdens, cares, and griefs
to us, which we have delighted in as the greatest blessings. (2.) They
would wish to be buried alive: They shall begin to say to the mountains,
Fall on us, and to the hills, Cover us, v. 30. This also refers to a passage
in the same prophecy with the former, Hos. x. 8. They shall wish to be
hid in the darkest caves, that they may be out of the noise of these calamities.
They will be willing to be sheltered upon any terms, though with the hazard
of being crushed to pieces. This would be the language especially of the
great and mighty men, Rev. vi. 16. They that would not flee to Christ for
refuge, and put themselves under his protection, will in vain call to hills
and mountains to shelter them from his wrath.
2. He shows how natural it was for them to infer this desolation from
his sufferings. If they do these things in a green tree, what shall be
done in the dry? v. 31. Some think that this is borrowed from Ezek. xx.
47: The fire shall devour every green tree in thee, and every dry tree.
These words may be applied, (1.) More particularly to the destruction of
Jerusalem, which Christ here foretold, and which the Jews by putting him
to death brought upon themselves: "If they (the Jews, and the inhabitants
of Jerusalem) do these things upon the green tree, if they do thus abuse
an innocent and excellent person for his good works, how may they expect
God to deal with them for their so doing, who have made themselves a dry
tree, a corrupt and wicked generation, and good for nothing? If this be
their sin, what do you think will be their punishment?" Or take it thus:
"If they (the Romans, their judges, and their soldiers) abuse me thus,
who have given them no provocation, who am to them as a green tree, which
you seem to be as much enraged at, what will they do by Jerusalem and the
Jewish nation, who will be so very provoking to them, and make themselves
as a dry tree, as fuel to the fire of their resentments? If God suffer
those things to be done to me, what will he appoint to be done to those
barren trees of whom it had been often said that they should be hewn down
and cast into the fire?" Matt. iii. 10; vii. 19. (2.) They may be applied
more generally to all the revelations of God's wrath against sin and sinners:
"If God deliver me up to such sufferings as these because I am made a sacrifice
for sin, what will he do with sinners themselves?" Christ was a green tree,
fruitful and flourishing; now, if such things were done to him, we may
thence infer what would have been done to the whole race of mankind if
he had not interposed, and what shall be done to those that continue dry
trees, notwithstanding all that is done to make them fruitful. If God did
this to the Son of his love, when he found sin but imputed to him, what
shall he do to the generation of his wrath, when he finds sin reigning
in them? If the Father was pleased in doing these things to the green tree,
why should he be loth to do it to the dry? Note, The consideration of the
bitter sufferings of our Lord Jesus should engage us to stand in awe of
the justice of God, and to tremble before him. The best saints, compared
with Christ, are dry tree; if he suffer, why may not they expect so suffer?
And what then shall the damnation of sinners be?
The Crucifixion.
32 And there were also two other, malefactors, led with him to be
put to death. 33 And when they were come to the place, which is called
Calvary, there they crucified him, and the malefactors, one on the right
hand, and the other on the left. 34 Then said Jesus, Father, forgive them;
for they know not what they do. And they parted his raiment, and cast lots.
35 And the people stood beholding. And the rulers also with them derided
him, saying, He saved others; let him save himself, if he be Christ, the
chosen of God. 36 And the soldiers also mocked him, coming to him, and
offering him vinegar, 37 And saying, If thou be the king of the Jews, save
thyself. 38 And a superscription also was written over him in letters of
Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. 39 And one
of the malefactors which were hanged railed on him, saying, If thou be
Christ, save thyself and us. 40 But the other answering rebuked him, saying,
Dost not thou fear God, seeing thou art in the same condemnation? 41 And
we indeed justly; for we receive the due reward of our deeds: but this
man hath done nothing amiss. 42 And he said unto Jesus, Lord, remember
me when thou comest into thy kingdom. 43 And Jesus said unto him, Verily
I say unto thee, To day shalt thou be with me in paradise.
In these verses we have,
I. Divers passages which we had before in Matthew and Mark concerning
Christ's sufferings. 1. That there were two others, malefactors, led
with him to the place of execution, who, it is probable, had been for some
time under sentence of death, and were designed to be executed on this
day, which was probably the pretence for making such haste in the prosecution
of Christ, that he and these two malefactors might be executed together,
and one solemnity might serve. 2. That he was crucified at a place called
Calvary, Kranion, the Greek name for Golgotha--the place of a skull: an
ignominious place, to add to the reproach of his sufferings, but significant,
for there he triumphed over death as it were upon his own dunghill. He
was crucified. His hands and feet were nailed to the cross as it lay upon
the ground, and it was then lifted up, and fastened into the earth, or
into some socket made to receive it. This was a painful and shameful death
above any other. 3. That he was crucified in the midst between two thieves,
as if he had been the worst of the three. Thus he was not only treated
as a transgressor, but numbered with them, the worst of them. 4. That the
soldiers who were employed in the execution seized his garments as their
fee, and divided them among themselves by lot: They parted his raiment,
and cast lots; it was worth so little that, if divided, it would come to
next to nothing, and therefore they cast lots for it. 5. That he was reviled
and reproached, and treated with all the scorn and contempt imaginable,
when he was lifted up upon the cross. It was strange that so much barbarity
should be found in the human nature: The people stood beholding, not at
all concerned, but rather pleasing themselves with the spectacle; and the
rulers, whom from their office one would take to be men of sense and men
of honour, stood among the rabble, and derided him, to set those on that
were about them to do so too; and they said, He saved others, let him save
himself. Thus was he upbraided for the good works he had done, as if it
were indeed for these that they crucified him. They triumphed over him
as if they had conquered him, whereas he was himself then more than a conqueror;
they challenged him to save himself from the cross, when he was saving
others by the cross: If he be the Christ, the chosen of God, let him save
himself. They knew that the Christ was the chosen of God, designed by him,
and dear to him. "If he, as the Christ, would deliver our nation from the
Romans (and they could not form any other idea than that of the Messiah),
let him deliver himself from the Romans that have him now in their hands."
Thus the Jewish rulers jeered him as subdued by the Romans, instead of
subduing them. The Roman soldiers jeered him as the King of the Jews: "A
people good enough for such a prince, and a prince good enough for such
a people." They mocked him (v. 36, 37); they made sport with him, and made
a jest of his sufferings; and when they were drinking sharp sour wine themselves,
such as was generally allotted them, they triumphantly asked him if he
would pledge them, or drink with them. And they said, If thou be the king
of the Jews, save thyself; for, as the Jews prosecuted him under the notion
of a pretended Messiah, so the Romans under the notion of a pretended king.
6. That the superscription over his head, setting forth his crime, was,
This is the King of the Jews, v. 38. He is put to death for pretending
to be the king of the Jews; so they meant it; but God intended it to be
a declaration of what he really was, notwithstanding his present disgrace:
he is the king of the Jews, the king of the church, and his cross is the
way to his crown. This was written in those that were called the three
learned languages, Greek, and Latin, and Hebrew, for those are best learned
that have learned Christ. It was written in these three languages that
it might be known and read of all men; but God designed by it to signify
that the gospel of Christ should be preached to all nations, beginning
at Jerusalem, and be read in all languages. The Gentile philosophy made
the Greek tongue famous, the Roman laws and government made the Latin tongue
so, and the Hebrew excelled them all for the sake of the Old Testament.
In these three languages is Jesus Christ proclaimed king. Young scholars,
that are taking pains at school to make themselves masters of these three
languages, should aim at this, that in the use of them they may increase
their acquaintance with Christ.
II. Here are two passages which we had not before, and they are very
remarkable ones.
1. Christ's prayer for his enemies (v. 34): Father, forgive them. Seven
remarkable words Christ spoke after he was nailed to the cross, and before
he died, and this is the first. One reason why he died the death of the
cross was that he might have liberty of speech to the last, and so might
glorify his Father and edify those about him. As soon as ever he was fastened
to the cross, or while they were nailing him, he prayed this prayer, in
which observe,
(1.) The petition: Father, forgive them. One would think that he should
have prayed, "Father, consume them; the Lord look upon it, and requite
it." The sin they were now guilty of might justly have been made unpardonable,
and justly might they have been excepted by name out of the act of indemnity.
No, these are particularly prayed for. Now he made intercession for transgressors,
as was foretold (Isa. liii. 12), and it is to be added to his prayer (John
xvii.), to complete the specimen he gave of his intercession within the
veil: that for saints, this for sinners. Now the sayings of Christ upon
the cross as well as his sufferings had a further intention than they seemed
to have. This was a mediatorial word, and explicatory of the intent and
meaning of his death: "Father, forgive them, not only these, but all that
shall repent, and believe the gospel;" and he did not intend that these
should be forgiven upon any other terms. "Father, that which I am now suffering
and dying for is in order to this, that poor sinners may be pardoned."
Note, [1.] The great thing which Christ died to purchase and procure for
us is the forgiveness of sin. [2.] This is that for which Christ intercedes
for all that repent and believe in the virtue of his satisfaction; his
blood speaks this: Father, forgive them. [3.] The greatest sinners may,
through Christ, upon their repentance, hope to find mercy. Though they
were his persecutors and murderers, he prayed, Father, forgive them.
(2.) The plea: For they know not what they do; for, if they had known,
they would not have crucified him, 1 Cor. ii. 8. There was a veil upon
his glory and upon their understandings; and how could they see through
two veils? They wished his blood on them and their children: but, had they
known what they did, they would have unwished it again. Note, [1.] The
crucifiers of Christ know not what they do. They that speak ill or religion
speak ill of that which they know not, and it is because they will not
know it. [2.] There is a kind of ignorance that does in part excuse sin:
ignorance through want of the means of knowledge or of a capacity to receive
instruction, through the infelicities of education, or inadvertency. The
crucifiers of Christ were kept in ignorance by their rulers, and had prejudices
against him instilled into them, so that in what they did against Christ
and his doctrine they thought they did God service, John xvi. 2. Such as
to be pitied and prayed for. This prayer of Christ was answered not long
after, when many of those that had a hand in his death were converted by
Peter's preaching. This is written also for example to us. First, We must
in prayer call God Father, and come to him with reverence and confidence,
as children to a father. Secondly, The great thing we must beg of God,
both for ourselves and others, is the forgiveness of sins. Thirdly, We
must pray for our enemies, and those that hate and persecute us, must extenuate
their offences, and not aggravate them as we must our own (They know not
what they do; peradventure it was an oversight); and we must be earnest
with God in prayer for the forgiveness of their sins, their sins against
us. This is Christ's example to his own rule (Matt. v. 44, 45, Love your
enemies); and it very much strengthens the rule, for, if Christ loved and
prayed for such enemies, what enemies can we have that we are not obliged
to love and pray for?
2. The conversion of the thief upon the cross, which is an illustrious
instance of Christ's triumphing over principalities and powers even when
he seemed to be triumphed over by them. Christ was crucified between two
thieves, and in them were represented the different effects which the cross
of Christ would have upon the children of men, to whom it would be brought
near in the preaching of the gospel. They were all malefactors, all guilty
before God. Now the cross of Christ is to some a savour of life unto life,
to others of death unto death. To them that perish it is foolishness, but
to them that are saved it is the wisdom of God and the power of God.
(1.) Here was one of these malefactors that was hardened to the last.
Near to the cross of Christ, he railed on him, as others did (v. 39): he
said, If thou be the Christ, as they say thou art, save thyself and us.
Though he was now in pain and agony, and in the valley of the shadow of
death, yet this did not humble his proud spirit, nor teach him to give
good language, no, not to his fellow-sufferer. Though thou bray a fool
in a mortar, yet will not his foolishness depart from him. No troubles
will of themselves work a change in a wicked heart, but sometimes they
irritate the corruption which one would think they should mortify. He challenges
Christ to save both himself and them. Note, There are some that have the
impudence to rail at Christ, and yet the confidence to expect to be saved
by him; nay, and to conclude that, if he do not save them, he is not to
be looked upon as the Saviour.
(2.) Here was the other of them that was softened at the last. It as
said in Matthew and Mark that the thieves, even they that were crucified
with him, reviled him, which some think is by a figure put for one of them,
but others think that they both reviled him at first, till the heart of
one of them was wonderfully changed, and with it his language on a sudden.
This malefactor, when just ready to fall into the hands of Satan, was snatched
as a brand out of the burning, and made a monument of divine mercy and
grace, and Satan was left to roar as a lion disappointed of his prey. This
gives no encouragement to any to put off their repentance to their death-bed,
or to hope that then they shall find mercy; for, though it is certain that
true repentance is never too late, it is as certain that late repentance
is seldom true. None can be sure that they shall have time to repent at
death, but every man may be sure that he cannot have the advantages that
this penitent thief had, whose case was altogether extraordinary. He never
had any offer of Christ, nor day of grace, before how: he was designed
to be made a singular instance of the power of Christ's grace now at a
time when he was crucified in weakness. Christ, having conquered Satan
in the destruction of Judas and the preservation of Peter, erects this
further trophy of his victory over him in the conversion of this malefactor,
as a specimen of what he would do. We shall see the case to be extraordinary
if we observe,
[1.] The extraordinary operations of God's grace upon him, which appeared
in what he said. Here were so many evidences given in a short time of a
blessed change wrought in him that more could not have been given in so
little a compass.
First, See what he said to the other malefactor, v. 40, 41. 1. He reproved
him for railing at Christ, as destitute of the fear of God, and having
no sense at all of religion: Dost not thou fear God? This implies that
it was the fear of God which restrained him from following the multitude
to do this evil. "I fear God, and therefore dare not do it; and dost not
thou?" All that have their eyes opened see this to be at the bottom of
the wickedness of the wicked, that they have not the fear of God before
their eyes. "If thou hadst any humanity in thee, thou wouldest not insult
over one that is thy fellow-sufferer; thou art in the same condition; thou
art a dying man too, and therefore, whatever these wicked people do, it
ill becomes thee to abuse a dying man." 2. He owns that he deserves what
was done to him: We indeed justly. It is probable that they both suffered
for one and the same crime, and therefore he spoke with the more assurance,
We received the due reward of our deeds. This magnifies divine grace, as
acting in a distinguishing way. These two have been comrades in sin and
suffering, and yet one is saved and the other perishes; two that had gone
together all along hitherto, and yet now one taken and the other left.
He does not say, Thou indeed justly, but We. Note, True penitents acknowledge
the justice of God in all the punishments of their sin. God has done right,
but we have done wickedly. 3. He believes Christ to have suffered wrongfully.
Though he was condemned in two courts, and run upon as if he had been the
worst of malefactors, yet this penitent thief is convinced, by his conduct
in his sufferings, that he has done nothing amiss, ouden atopon--nothing
absurd, or unbecoming his character. The chief priests would have him crucified
between the malefactors, as one of them; but this thief has more sense
than they, and owns he is not one of them. Whether he had before heard
of Christ and of his wonderous works does not appear, but the Spirit of
grace enlightened him with this knowledge, and enabled him to say, This
man has done nothing amiss.
Secondly, See what he said to our Lord Jesus: Lord, remember me when
thou comest into thy kingdom, v. 42. This is the prayer of a dying sinner
to a dying Saviour. It was the honour of Christ to be thus prayed to, though
he was upon the cross reproached and reviled. It was the happiness of the
thief thus to pray; perhaps he never prayed before, and yet now was heard,
and saved at the last gasp. While there is life there is hope, and while
there is hope there is room for prayer. 1. Observe his faith in this prayer.
In his confession of sin (v. 41) he discovered repentance towards God.
In this petition he discovered faith towards our Lord Jesus Christ. He
owns him to be Lord, and to have a kingdom, and that he was going to that
kingdom, that he should have authority in that kingdom, and that those
should be happy whom he favoured; and to believe and confess all this was
a great thing at this time of day. Christ was now in the depth of disgrace,
deserted by his own disciples, reviled by his own nation, suffering as
a pretender, and not delivered by his Father He made this profession before
those prodigies happened which put honour upon his sufferings, and which
startled the centurion; yet verily we have not found so great faith, no,
not in Israel. He believed another life after this, and desired to be happy
in that life, not as the other thief, to be saved from the cross, but to
be well provided for when the cross had done its worst. 2. Observe his
humility in this prayer. All his request is, Lord, remember me. He does
not pray, Lord, prefer me (as they did, Matt. xx. 21), though, having the
honour as none of the disciples had to drink of Christ's cup and to be
baptized with his baptism either on his right hand or on his left in his
sufferings when his own disciples had deserted him he might have had some
colour to ask as they did to sit on his right hand and on his left in his
kingdom. Acquaintance in sufferings has sometimes gained such a point,
Jer. lii. 31, 32. But he is far from the thought of it. All he begs is,
Lord, remember me, referring himself to Christ in what way to remember
him. It is a request like that of Joseph to the chief butler, Think on
me (Gen. xl. 14), and it sped better; the chief butler forgot Joseph, but
Christ remembered this thief. 3. There is an air of importunity and fervency
in this prayer. He does, as it were, breathe out his soul in it: "Lord,
remember me, and I have enough; I desire no more; into thy hands I commit
my case." Note, To be remembered by Christ, now that he is in his kingdom,
is what we should earnestly desire and pray for, and it will be enough
to secure our welfare living and dying. Christ is in his kingdom, interceding.
"Lord, remember me, and intercede for me." He is there ruling. "Lord, remember
me, and rule in me by thy Spirit." He is there preparing places for those
that are his. "Lord, remember me, and prepare a place for me; remember
me at death, remember me in the resurrection." See Job xiv. 13.
[2.] The extraordinary grants of Christ's favour to him: Jesus said
unto him, in answer to his prayer, "Verily I say unto thee, I the Amen,
the faithful Witness, I say Amen to this prayer, put my fiat to it: nay,
thou shalt have more than thou didst ask, This day thou shalt be with me
in paradise," v. 43. Observe,
First, To whom this was spoken: to the penitent thief, to him, and not
to his companion. Christ upon the cross is like Christ upon the throne;
for now is the judgment of this world: one departs with a curse, the other
with a blessing. Though Christ himself was now in the greatest struggle
and agony, yet he had a word of comfort to speak to a poor penitent that
committed himself to him. Note, Even great sinners, if they be true penitents,
shall, through Christ, obtain not only the pardon of their sins, but a
place in the paradise of God, Heb. ix. 15. This magnifies the riches of
free grace, that rebels and traitors shall not only be pardoned, but preferred,
thus preferred.
Secondly, By whom this was spoken. This was another mediatorial word
which Christ spoke, though upon a particular occasion, yet with a general
intention to explain the true intent and meaning of his sufferings; as
he died to purchase the forgiveness of sins for us (v. 34), so also to
purchase eternal life for us. By this word we are given to understand that
Jesus Christ died to open the kingdom of heaven to all penitent obedient
believers. 1. Christ here lets us know that he was going to paradise himself,
to hades--the invisible world. His human soul was removing to the place
of separate souls; not to the place of the damned, but to paradise, the
place of the blessed. By this he assures us that his satisfaction was accepted,
and the Father was well pleased in him, else he had not gone to paradise;
that was the beginning of the joy set before him, with the prospect of
which he comforted himself. He went by the cross to the crown, and we must
not think of going any other way, or of being perfected but by sufferings.
2. He lets all penitent believers know that when they die they shall go
to be with him there. He was now, as a priest, purchasing this happiness
for them, and is ready, as a king, to confer it upon them when they are
prepared and made ready for it. See here how the happiness of heaven is
set forth to us. (1.) It is paradise, a garden of pleasure, the paradise
of God (Rev. ii. 7), alluding to the garden of Eden, in which our first
parents were placed when they were innocent. In the second Adam we are
restored to all we lost in the first Adam, and more, to a heavenly paradise
instead of an earthly one. (2.) It is being with Christ there. That is
the happiness of heaven, to see Christ, and sit with him, and share in
his glory, John xvii. 24. (3.) It is immediate upon death: This day shalt
thou be with me, to-night, before to-morrow. Thou souls of the faithful,
after they are delivered from the burden of the flesh, immediately are
in joy and felicity; the spirits of just men are immediately made perfect.
Lazarus departs, and is immediately comforted; Paul departs, and is immediately
with Christ, Phil. i. 23.
The Crucifixion.
44 And it was about the sixth hour, and there was a darkness over
all the earth until the ninth hour. 45 And the sun was darkened, and the
veil of the temple was rent in the midst. 46 And when Jesus had cried with
a loud voice, he said, Father, into thy hands I commend my spirit: and
having said thus, he gave up the ghost. 47 Now when the centurion saw what
was done, he glorified God, saying, Certainly this was a righteous man.
48 And all the people that came together to that sight, beholding the things
which were done, smote their breasts, and returned. 49 And all his acquaintance,
and the women that followed him from Galilee, stood afar off, beholding
these things.
In these verses we have three things:--
I. Christ's dying magnified by the prodigies that attended it: only
two are here mentioned, which we had an account of before. 1. The darkening
of the sun at noon-day. It was now about the sixth hour, that is, according
to our computation, twelve o'clock at noon; and there was a darkness over
all the earth until the ninth hour. The sun was eclipsed and the air exceedingly
clouded at the same time, both which concurred to this thick darkness,
which continued three hours, not three days, as that of Egypt did. 2. The
rending of the veil of the temple. The former prodigy was in the heavens,
this in the temple; for both these are the houses of God, and, when the
Son of God was thus abused, they could not but feel the indignity, and
thus signify their resentment of it. By this rending of the veil was signified
the taking away of the ceremonial law, which was a wall of partition between
Jews and Gentiles, and of all other difficulties and discouragements in
our approaches to God, so that now we may come boldly to the throne of
grace.
II. Christ's dying explained (v. 46) by the words with which
he breathed out his soul. Jesus had cried with a loud voice when he said,
Why hast thou forsaken me? So we are told in Matthew and Mark, and, it
should seem, it was with a loud voice that he said this too, to show his
earnestness, and that all the people might take notice of it: and this
he said, Father, into thy hands I commend my spirit. 1. He borrowed these
words from his father David (Ps. xxxi. 5); not that he needed to have words
put into his mouth, but he chose to make use of David's words to show that
it was the Spirit of Christ that testified in the Old-Testament prophets,
and that he came to fulfil the scripture. Christ died with scripture in
his mouth. Thus he directs us to make use of scripture language in our
addresses to God. 2. In this address to God he calls him Father. When he
complained of being forsaken, he cried, Eli, Eli, My God, my God; but,
to show that dreadful agony of his soul was now over, he here calls God
Father. When he was giving up his life and soul for us, he did for us call
God Father, that we through him might receive the adoption of sons. 3.
Christ made use of these words in a sense peculiar to himself as Mediator.
He was now to make his soul an offering for our sin (Isa. liii. 10), to
give his life a ransom for many (Matt. xx. 28), by the eternal Spirit to
offer himself, Heb. ix. 14. He was himself both the priest and the sacrifice;
our souls were forfeited, and his must go to redeem the forfeiture. The
price must be paid into the hands of God, the party offended by sin; to
him he had undertaken to make full satisfaction. Now by these words he
offered up the sacrifice, did, as it were, lay his hand upon the head of
it, and surrender it; tithemi--"I deposit it, I pay it down into thy hands.
Father, accept of my life and soul instead of the lives and souls of the
sinners I die for." The animus offerentis--the good will of the offerer,
was requisite to the acceptance of the offering. Now Christ here expresses
his cheerful willingness to offer himself, as he had done when it was first
proposed to him (Heb. x. 9, 10), Lo, I come to do thy will, by which will
we are sanctified. 4. Christ hereby signifies his dependence upon his Father
for his resurrection, by the re-union of his soul and body. He commends
his spirit into his Father's hand, to be received into paradise, and returned
the third day. By this it appears that our Lord Jesus, as he had a true
body, so he had a reasonable soul, which existed in a state of separation
from the body, and thus he was made like unto his brethren; this soul he
lodged in his Father's hand, committed it to his custody, resting in hope
that it should not be left in hades, in its state of separation from the
body, no, not so long as that the body might see corruption. 5. Christ
has hereby left us an example, has fitted those words of David to the purpose
of dying saints, and hath, as it were, sanctified them for their use. In
death our great care should be about our souls, and we cannot more effectually
provide for their welfare than by committing them now into the hands of
God, as a Father, to be sanctified and governed by his Spirit and grace,
and at death committing them into his hands to be made perfect in holiness
and happiness. We must show that we are freely willing to die, that we
firmly believe in another life after this, and are desirous of it, by saying,
Father, into thy hands I commend my spirit.
III. Christ's dying improved by the impressions it made upon those
that attended him.
1. The centurion that had command of the guard was much affected with
what he saw, v. 47. He was a Roman, a Gentile, a stranger to the consolations
of Israel; and yet he glorified God. He never saw such amazing instances
of divine power, and therefore took occasion thence to adore God as the
Almighty. And he bore a testimony to the patient sufferer: "Certainly this
was a righteous man, and was unjustly put to death." God's manifesting
his power so much to do him honour was a plain evidence of his innocency.
His testimony in Matthew and Mark goes further: Truly this was the Son
of God. But in his case this amounts to the same; for, if he was a righteous
man, he said very truly when he said that he was the Son of God; and therefore
that testimony of his concerning himself must be admitted, for, if it were
false, he was not a righteous man.
2. The disinterested spectators could not but be concerned. This is
taken notice of only here, v. 48. All the people that came together to
that sight, as is usual upon such occasions, beholding the things which
were done, could not but go away very serious for the time, whatever they
were when they came home: They smote their breasts, and returned. (1.)
They laid the thing very much to heart for the present. They looked upon
it as a wicked thing to put him to death, and could not but think that
some judgment of God would come upon their nation for it. Probably these
very people were of those that had cried, Crucify him, crucify him, and,
when he was nailed to the cross, reviled and blasphemed him; but now they
were so terrified with the darkness and the earthquake, and the uncommon
manner of his expiring, that they had not only their mouths stopped, but
their consciences startled, and in remorse for what they had done, as the
publican, they smote upon their breasts, beat upon their own hearts, as
those that had indignation at themselves. Some think that this was a happy
step towards that good work which was afterwards wrought upon them, when
they were pricked to the heart, Acts ii. 37. (2.) Yet, it should seem,
the impression soon wore off: They smote their breasts, and returned. They
did not show any further token of respect to Christ, nor enquire more concerning
him, but went home; and we have reason to fear that in a little time they
quite forgot it. Thus many that see Christ evidently set forth crucified
among them in the word and sacraments are a little affected for the present,
but it does not continue; they smite their breasts, and return. They see
Christ's face in the glass of the ordinances and admire him; but they go
away, and straightway forget what manner of man he is, and what reason
they have to love him.
3. His own friends and followers were obliged to keep their distance,
and yet got as near as they could and durst, to see what was done (v. 49):
All his acquaintance, that knew him and were known of him, stood afar off,
for fear lest if they had been near him they should have been taken up
as favourers of him; this was part of his sufferings, as of Job's (Job
xix. 13): He hath put my brethren far from me, and mine acquaintance are
verily estranged from me. See Ps. lxxxviii. 18. And the women that followed
him together from Galilee were beholding these things, not knowing what
to make of them, nor so ready as they should have been to take them for
certain preludes of his resurrection. Now was Christ set for a sign that
should be spoken against, as Simeon foretold, that the thoughts of many
hearts might be revealed, ch. ii. 34, 35.
