Luke 23 commentary

Pilate well understood the difference between armed forces and our Lord's followers. But instead of being softened by Pilate's declaration of his innocence, and considering whether they were not bringing the guilt of innocent blood upon themselves, the Jews were the more angry. The Lord brings his designs to a glorious end, even by means of those who follow the devices of their own hearts. Thus all parties joined, so as to prove the innocence of Jesus, who was the atoning sacrifice for our sins.

Herod had heard many things of Jesus in Galilee, and out of curiosity longed to see him. The poorest beggar that asked a miracle for the relief of his necessity, was never denied; but this proud prince, who asked for a miracle only to gratify his curiosity, is refused. He might have seen Christ and his wondrous works in Galilee, and would not, therefore it is justly said, Now he would see them, and shall not. Herod sent Christ again to Pilate: the friendships of wicked men are often formed by union in wickedness. They agree in little, except in enmity to God, and contempt of Christ.

The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong a stream. He delivered Jesus to their will, to be crucified.

We have here the blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. Though many reproached and reviled him, yet some pitied him. But the death of Christ was his victory and triumph over his enemies: it was our deliverance, the purchase of eternal life for us. Therefore weep not for him, but let us weep for our own sins, and the sins of our children, which caused his death; and weep for fear of the miseries we shall bring upon ourselves, if we slight his love, and reject his grace. If God delivered him up to such sufferings as these, because he was made a sacrifice for sin, what will he do with sinners themselves, who make themselves a dry tree, a corrupt and wicked generation, and good for nothing! The bitter sufferings of our Lord Jesus should make us stand in awe of the justice of God. The best saints, compared with Christ, are dry trees; if he suffer, why may not they expect to suffer? And what then shall the damnation of sinners be! Even the sufferings of Christ preach terror to obstinate transgressors.

As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardened to the last. No troubles of themselves will change a wicked heart. The other was softened at the last: he was snatched as a brand out of the burning, and made a monument of Divine mercy. This gives no encouragement to any to put off repentance to their death-beds, or to hope that they shall then find mercy. It is certain that true repentance is never too late; but it is as certain that late repentance is seldom true. None can be sure they shall have time to repent at death, but every man may be sure he cannot have the advantages this penitent thief had. We shall see the case to be singular, if we observe the uncommon effects of God's grace upon this man. He reproved the other for railing on Christ. He owned that he deserved what was done to him. He believed Jesus to have suffered wrongfully. Observe his faith in this prayer. Christ was in the depth of disgrace, suffering as a deceiver, and not delivered by his Father. He made this profession before the wonders were displayed which put honour on Christ's sufferings, and startled the centurion. He believed in a life to come, and desired to be happy in that life; not like the other thief, to be only saved from the cross. Observe his humility in this prayer. All his request is, Lord, remember me; quite referring it to Jesus in what way to remember him. Thus he was humbled in true repentance, and he brought forth all the fruits for repentance his circumstances would admit. Christ upon the cross, is gracious like Christ upon the throne. Though he was in the greatest struggle and agony, yet he had pity for a poor penitent. By this act of grace we are to understand that Jesus Christ died to open the kingdom of heaven to all penitent, obedient believers. It is a single instance in Scripture; it should teach us to despair of none, and that none should despair of themselves; but lest it should be abused, it is contrasted with the awful state of the other thief, who died hardened in unbelief, though a crucified Saviour was so near him. Be sure that in general men die as they live.

We have here the death of Christ magnified by the wonders that attended it, and his death explained by the words with which he breathed out his soul. He was willing to offer himself. Let us seek to glorify God by true repentance and conversion; by protesting against those who crucify the Saviour; by a sober, righteous, and godly life; and by employing our talents in the service of Him who died for us and rose again.

Many, though they do not make any show in outward profession, yet, like Joseph of Arimathea, will be far more ready to do real service, when there is occasion, than others who make a greater noise. Christ was buried in haste, because the sabbath drew on. Weeping must not hinder sowing. Though they were in tears for the death of their Lord, yet they must prepare to keep holy the sabbath. When the sabbath draws on, there must be preparation. Our worldly affairs must be so ordered, that they may not hinder us from our sabbath work; and our holy affections so stirred up, that they may carry us on in it. In whatever business we engage, or however our hearts may be affected, let us never fail to get ready for, and to keep holy, the day of sacred rest, which is the Lord's day.

Luke 23:4. And Pilate said to the chief priests and scribes. As Christ was come to bear the punishment of our sins, it was proper that he should first be condemned by the mouth of his judge, that it might afterwards be evident that he was condemned for the sake of others, and not for his own. But as Pilate, from a dread of exciting a tumult, did not venture absolutely to acquit him, he willingly availed himself of the opportunity which presented itself, of submitting him to the jurisdiction of Herod. This Herod was he who bears the surname of Antipas to whom was left the tetrarchy of Galilee, when Archelaus was a prisoner at Vienna, and when Judea had been annexed to the province of Syria. Now though we shall shortly afterwards find Luke relating that this mark of respect pacified Herod, who had formerly been enraged against Pilate, still his design was not so much to obtain Herod’s favor, as to get quit of a disagreeable affair under an honorable excuse, and thus to avoid the necessity of condemning Christ.

8 And when Herod saw Jesus, he was very glad. Hence it is evident how greatly wicked men are intoxicated, or rather bewitched, by their own pride; for though Herod did not acknowledge Christ to be the Son of God, he at least reckoned him to be a prophet. It was therefore most unreasonable cruelty to take pleasure in seeing him treated with contempt and disdain. But as if an injury had been done to him, so long as he had not obtained a sight of Christ, when he now sees him placed in his power, he triumphs as if he had obtained a victory. We see also what kind of love is cherished by wicked and irreligious men for prophets, in whom the power of God shines brightly. Herod had long wished to see Christ. Why then did he not wish to hear him, that he might profit by his doctrine? It was because he chose rather to amuse himself in beholding the divine power, than to view it, as he ought to have done, with devout and humble reverence. And this is the disposition of the flesh, so to desire to see God in his works, as not to submit to his authority; so to desire to see his servants, as to refuse to hear him speaking by them. And even Herod, though he hoped that some miracle would be performed by Christ, chose to have him placed at his feet as a malefactor rather than to receive him as a teacher. We need not wonder, therefore, if God conceal his glory from wicked men, who wished that he should contribute to their amusement, like some stage-player.

11. And Herod despised him. It was impossible but that a haughty man, who valued himself on his luxuries and royal dignity and wealth, should despise Christ, who had at that time nothing but what was contemptible in his appearance. And yet the pride of Herod, which shut the door on the grace of God, admits of no excuse. Nor can it be doubted that God, in order to punish him for his former indifference, purposely hardened his heart by such a spectacle; for he was unworthy of beholding in Christ any ray of heavenly glory; since he had so long shut his eyes on the full brightness, by which his whole country had been illuminated and adorned Herod, with his attendants. Luke relates not only that Christ was despised by Herod, but that he was despised by the whole of his retinue; and this is intended to inform us, that the honor which is due to God is seldom rendered to him in the courts of kings. For almost all courtiers, being addicted to pompous display, have their senses pre-occupied by so great vanity, that they carelessly despise, or pass by with closed eyes, the spiritual favors of God. But by this contempt of Christ we have acquired new dignity, so that we are now held in estimation by God and by angels.

12. Pilate and Herod became friends. From the fact that Christ was the occasion of reconciling two wicked men, let us learn how much the children of God, and religion itself, are disdained by the world. It is probable that, in consequence of their own ambition by which both were actuated, some dispute arose about their jurisdiction. But whatever may have been the origin of the quarrel, neither of them would have yielded to the other the smallest portion of his own rights in worldly matters; yet because Christ is set at naught, Pilate easily gives him up to Herod, and Herod, in his turn, sends him back to Pilate. “Ne se souciant pas fort de le retenir;” — “without giving themselves much concdn about keeping him in their possession.” Thus in our own day we see, that when the judges enter into disputes with each other about robbers and other malefactors, the children of God are contemptuously thrown aside as if they were the merest refuse. “Ainsi aujourd’huy, comme ainsi soit que s’il est question de quelques brigans ou autres malfaiteurs, les juges avisent de pres à maintenir leur jurisdiction, et en debatent fort et ferme les uns contre les autres, les enfans de Dieu sont par eux jettez là avec desdain, en sorte qu’il semble qu’ils en jouent à triquoter entr’eux.” — “Thus in the present day, when a dispute happens to arise about some robbers or other malefacors, the judges are exceedingly attentive to maintain their jurisdiction, and debate about it keenly and warmly between themselves, while the children of God are thrown aside by them with disdain, so that they appear to amuse themselves with it by playing tricks on each other.” Hatred of religion often produces mutual harmony among wicked men, so that those who formerly had nothing in common unite together to extinguish the name of God. And yet when wicked men on both sides deliver up the children of God to death, it is not by what they consider to be a valuable price that they purchase mutual friendship, but what appears to them to be of no value whatever they not unwillingly surrender, just as if a person were to throw a crust of bread to a dog. But among us it is proper that Christ should produce a different kind of peace by putting an end to quarrels. Having first been reconciled to God, we ought to assist each other, by a devout and holy agreement, to follow righteousness, and to labor to discharge the duties of brotherly affection and of mutual humanity.

MATTHEW 27:15-23; MARK 15:6-14; LUKE 23:13-23

Matthew 27:15-23

Mark 15:6-14

Luke 23:13-23

15. Now the governor was wont at the festival to release to the multitude one prisoner, whomsoever they wished. 16. And they had at that time a notable prisoner, who was called Barabbas. 17. When they were assembled, therefore, Pilate said, Which of them do you wish that I should release to you? Barabbas, or Jesus, who is called Christ? 18. For he knew that they had delivered him up through envy. 19. And while he was sitting on the judgment-seat, his wife sent to him, saying, Have thou nothing to do with that righteous man; for I have suffered many thing today in a dream on his account. 20. But the chief priests and the elders persuaded the multitude to ask Barabbas, and put Jesus to death. 21. And the governor, answering, said to the, Which of the two do you wish that I shall release to you? And they said Barabbas. 22. Pilate said to them, What then shall I do with Jesus who is called Christ? They all say to him, Let him be crucified. 23. And the governor said, But what evil hath he done? But they cried so much the more, saying, Let him be crucified.

6. Now at the festival, he was wont to release to them one prisoner, whomsoever they demanded. 7. And there was one who was called Barabbas, who was a prisoner along with his accomplices in the insurrection, that had committed murder in the insurrection. 8. And the multitude, crying out, began to demand that he would do as he always had done to them. 9. And Pilate answered them, saying, Do you wish me to release to you the King of the Jews? 10. For he knew that the chief priests had delivered him up through envy. 11. And the chief priests stirred up the multitude, that he would rather release to them Barabbas. 12. And Pilate answering again, said to them, What then do you wish me to do with him whom you call King of the Jews? 13. But they cried out again, Crucify him. 14. And Pilate said to them, But what evil hath he done? And they cried out the more vehemently, Crucify him.

13. And Pilate, having assembled the chief priests, and magistrates, and the people, 14. Said to them, You have brought before me this man, as one who subverteth the people; and lo, having interrogated him in your presence, I find no fault in this man, as to those things of which you accuse him. 15. Nor even Herod; for I sent you to him, and lo, nothing worthy of death hath been done to him. "Rien ne luy a este fait (ou, rien n'a este fait par luy) qui soit digne de mort." — "Nothing hath been done to him (or, nothing hath been done by him) that is worth of death." 16. When I have chastised him, therefore, I will release him. 17. Now he was under the necessity of releasing to them one at the festival. 18. Then the whole multitude cried out together, saying, Take away this man, and release to us Barabbas; 19. Who had been put in prison on account of a certain insurrection that had been made in the city, and for murder. "Avec meutre;" — "accompanied by murder." 20. And Pilate again spoke to them, desiring to release Jesus. 21. But they cried out, saying Crucify him, crucify him. 22. And a third time he said to them, But what evil hath he done? I find in him no fault worthy of death. I will therefore chastise him, and release him. 23. But they persisted with loud voices, demanding that he should be crucified; and their voices and those of the chief priests prevailed.

Luke 23:16. I will therefore chastise him, and release him. If any slight offense had been committed, which was not a capital crime, the Roman governors “Les Gouverneurs deputez de par l’Empereur de Rome;” — “the Governors appointed by the Emperor of Rome.” were wont to cause the offenders to be beaten with rods; and this kind of punishment was called, in the Latin language, coerctio Pilate, therefore, acts unjustly when, after pronouncing Christ to be free from all blame, he resolves to punish him, as if he had been guilty of an ordinary offense; for he not only declares that he has found in him no crime worthy of death, but asserts his innocence in the most unqualified manner. Why, then, does he beat him with rods? But earthly men, who are not confirmed by the Spirit of God in a constant wish to do what is right, even though they are desirous to maintain integrity, are accustomed, in this manner, to yield so far as to commit small injuries, when they are compelled. And not only do they reckon it a valid excuse, that they have not perpetrated a very heinous crime, but they even claim for themselves the praise of mildness, because they have, to some extent, spared the innocent. As to the Son of God, had he been dismissed in this manner, he would have carried with him the shame of having been scourged, without any advantage to our salvation; but on the cross, as in a magnificent chariot, he triumphed over his enemies and ours.

Would to God “Pleust à Dieu.” that the world were not now filled with many Pilates! But we see that what was begun in the head is accomplished in the members. The Popish clergy persecute his holy servants with the same cruelty with which the Jewish priests cried out, demanding that Christ should be put to death. Many of the judges, indeed, willingly offer themselves as executioners to follow out their rage; “Entre les juges, la plus grand’ part ne demandent pas mieux que de servir de bourreaux pour executer la rage des supposts de l’Antechrist.” — “Among the judges, the greater part ask nothing better than to act as hangmen to execute the rage of the supporters of Antichrist.” but when they shrink from shedding blood, so as to save innocent men from dying, they scourge Christ himself, who is the only righteousness of God. For when they compel the worshippers of God to deny the Gospel, for the purpose of saving their life, what else is it than to cause the name of Christ to undergo the disgrace of being beaten with rods? Yet in their defense they plead the violence of his enemies; as if this pretense were a sufficient cloak for their treacherous cowardice, which, if it was not excusable in Pilate, deserves to be viewed in them with the highest detestation. But though our three Evangelists pass by this circumstance, yet it is evident from the Evangelist John, (14:1,) that Christ was beaten with rods, while Pilate was still laboring to save his life, in order that so appalling a spectacle might appease the rage of the people. But John has also added, that it could not be appeased until the Author of life was put to death.

MATTHEW 27:24-32; MARK 15:15-21; LUKE 23:24-32

Matthew 27:24-32

Mark 15:15-21

Luke 23:24-32

24. But Pilate, perceiving that he gained nothing by it, but that the tumult became the greater, took water, and washed his hands before the people, saying, I am innocent of the blood of this righteous man: see you to it. 25. And the whole people, answering, said, His blood be on us and on our children. 26. Then he released to them Barabbas, and after having scourged Jesus, he delivered him up to be crucified. 27. Then the soldiers of the governor conducted Jesus into the Pretorium, and gathered around him the whole band. 28. And having stripped him, they put on him a scarlet robe. 29. And having wreathed a crown of thorns, they put it on his head, and a reed in his right hand; and kneeling before him, they mocked him, saying, Hail, King of the Jews! 30. And having spat on him, they took the reed and struck him on the head. 31. And after having mocked him, they stripped him of the robe, and put his own raiment on him, and led him away to crucify him. 32. And as they were going out, they found a Cyrenian named Simon: him they constrained to bear his cross.

15. Pilate then wishing to satisfy the multitude, released Barabbas to them, and after having scourged Jesus, he delivered him up to be crucified. 16. And the soldiers conducted him into the hall, which is the Pretorium; and they gather together the whole band. 17. And they clothe him with purple, and put upon his head a crown interwoven with thorns. 18. And they began to salute him, Hail, King of the Jews! 19. And they struck him on the head with a reed, and spat on him; and kneeling they worshipped him. 20. And having mocked him, they stripped him of the purple, and put his own raiment on him, and led him away to crucify him. 21. And they compelled the one Simon, a Cyrenian, who was passing by, who was coming from the country, the father of Alexander and Rufus, to bear his cross.

24. And Pilate decided that what they demanded should be done. 25. And he released to them him who, for sedition and murder, had been put in prison, whom they had desired; and delivered up Jesus to their will. 26. And as they were leading him away, they seized one Simon, a Cyrenian, who was coming out of the country, and laid the cross upon him, to carry it after Jesus. 27. And there followed him a great multitude of people and of women, who also bewailed and lamented him. 28. And Jesus turning to them said, Daughters of Jerusalem, weep not for me, but weep for yourselves and for your children. 29. For, lo, the days will come in which they shall say, Blessed are the barren, and the wombs that did not bear, and the breasts which did not give 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 the green tree, what shall be done in the dry? 32. Two others also, who were malefactors, were led with him to be crucified.

Luke 23:27. And there followed him. Although in public all the people, with one shout, had condemned Christ, yet we see that there were some who had not forgotten his doctrine and miracles; and thus, in the midst of that miserable dispersion, God reserved for himself a small remnant. And though the faith of those women was weak, yet it is probable that there was a hidden seed of piety, which afterwards in due time produced fruit. Yet their lamentation served to condemn the wicked and shocking cruelty of the men, who had conspired with the scribes and priests to put Christ to death But Luke’s design was different, namely, to inform us, that when the wickedness of men breaks out into unrestrained disorder, God does not indolently look on, to see what they are doing, but sits as a judge in heaven, to punish them soon for their unjust cruelty; and that we ought not to despise his vengeance, because he delays it till the proper time, but that we ought to dread it before he appears.

28. Weep not. Some have thought that the women are reproved, because foolishly and inconsiderately they poured out tears to no purpose. On the contrary, Christ does not simply reprove them, as if it were improperly and without a cause that they were weeping, but warns them that there will be far greater reason for weeping on account of the dreadful judgment of God which hangs over them; as if he had said, that his death was not the end, but the beginning, of evils to Jerusalem and to the whole nation; and in this way he intimates, that he was not abandoned to the wickedness of man in such a manner as not to be the object of Divine care. For, from the punishment which immediately followed, it was manifest that the life of Christ was dear to God the Father, at the time when all imagined that he had been wholly forsaken and cast off.

These words do indeed show plainly with what exalted fortitude Christ was endued; for he could not have spoken in this manner, if he had not advanced to death with a steady and firm step. But the principal object is to show, that under this mean and revolting aspect he is still under the eye of God, and that wicked men, who now proudly triumph, as if they had obtained a victory, will not long enjoy their foolish mirth, for it will quickly be followed by an astonishing change. This doctrine is even now of use to us, when we learn that Christ was not less dear to his Father, because for a moment he was deprived of his aid, but that he set so high a value on our salvation, that he did not even spare his only-begotten Son. He gave a remarkable proof of this, when he razed to the foundation, and destroyed, along with its inhabitants, the Holy City, in which he had chosen his only sanctuary. Let us learn from this to rise to meditation on the cause of the death of Christ; for since God revenged it with such severity, he would never have permitted his Son to endure it, unless he had intended that it should be an expiation for the sins of the world.

29 For, lo, the days will come. He threatens, that a calamity which is not usual, but fearful and unheard of, is at hand, in which will be perceived, at a glance, the vengeance of God. As if he had said, that this nation will not be carried away by a single or ordinary kind of destruction, but that it will perish under a mass of numerous and great calamities, so that it would be much more desirable that the mountains should fall upon them, and crush them, or that the earth should open and swallow them up, than that they should pine away amidst the cruel torments of a lingering destruction. Nor did those threatenings fall to the ground without effect, but this thunder of words was surpassed by the awful result, as is evident from Josephus. And as the wish to be crushed by the mountains, and the cursing of their children, were expressive of the lowest despair, Christ taught by these words that the Jews would at length feel that they had made war, not with a mortal man, but with God. Thus shall the enemies of God reap the just reward of their impious rage, when they who formerly dared even to attack heaven, shall in vain desire to employ the earth as a shield against his vengeance.

31. If they do these things in the green tree. By this sentence Christ confirms what he had stated, that his death will not remain unpunished, and that the Jews, whose iniquity is ripe, or rather half-rotten, will not remain long in their present condition; and by a familiar comparison, he proves it to be impossible but that the fire of the divine wrath shall immediately kindle and devour them. We know that dry wood is wont to be first thrown into the fire; but if what is moist and green be burnt, much less shall the dry be ultimately spared. The phrase, if they do, may be taken indefinitely for if it be done “Pour si on fait ” and the meaning will be: “If green wood is thrown into the fire before the time, what, think you, shall become of what is dry and old?” But some perhaps will prefer to view it as a comparison of men with God, as if Christ had said: “Wicked men, who resemble dry wood, when they have basely murdered the righteous, will find that their time is prepared by God. For how could they who are already devoted to destruction escape the hand of the heavenly Judge, who grants them so much liberty for a time against the good and innocent?”

Whether you choose to interpret it in the one or the other of these ways, the general meaning is, that the lamentation of the women is foolish, if they do not likewise expect and dread the awful judgment of God which hangs over the wicked. And whenever our distress of mind, arising from the bitterness of the cross, goes to excess, it is proper to soothe it by this consolation, that God, who now permits his own people to be unjustly oppressed, will not ultimately allow the wicked to escape punishment. If we were not sustained by this hope, we must unavoidably sink under our afflictions. Though it be the natural and more frequent practice to make a fire of dry wood rather than of green wood, yet God pursues a different order; for, while he allows tranquillity and ease to the reprobate, he trains his own people by a variety of afflictions, and therefore their condition is more wretched than that of others, if we judge of it from the present appearance. But this is an appropriate remedy, if we patiently look for the whole course of the judgment of God; for thus we shall perceive that the wicked gain nothing by a little delay; for when God shall have humbled his faithful servants by fatherly chastisements, he will rise with a drawn sword against those whose sins he appeared for a time not to observe.

MATTHEW 27:33-38; MARK 15:22-28; LUKE 23:33-34, 38

Matthew 26:33-38

Mark 15:22-28

Luke 23:33-34, 38

33. And they came to a place which is called Golgotha, which is the place of Calvary. “Qui vaut autant à dire que, La place de test;” — “which may be interpreted, The place of a skull.” 34. And they gave him to drink vinegar mingled with gall; and when he had tasted it, he would not drink. 35. And after they had crucified him, they parted his garments by casting lots; that it might be fulfilled which was spoken by the prophet, They parted my garments, and cast lots on my raiment. 36. And sitting down they watched him there. 37. And they placed over his head his accusation written, this is jesus the king of the jews. 38. Then were crucified with him two robbers, one at his right hand, and the other at his left.

22. And they bring him to the place of Golgotha, which is, if you interpret it, The place of Calvary. “Qui vaut autant à dire que, La place de test;” — “which may be interpreted, The place of a skull.” 23. And they gave him to drink wine mingled with myrrh, but he did not receive it. 24. And when they had crucified him, they parted his garments, casting lots upon them, (to decide) what every one should take. 25. And it was the third hour, and they crucified him. “Or il estoit trois heures quand ils le crucifierent;” — “now it was the third hour when they crucified him.” 26. And the inscription of his accusation was written, the king of the jews. 27. And they crucify with him two robbers, one at his right hand, and the other at his left. 28. And the scripture was fulfilled, which saith, “Ainsi fut accomplie l’Escriture, qui dit;” — “thus was fulfilled the Scripture, which saith.” And he was ranked with malefactors.

33. Having come to the place which is called Calvary, “Qui vaut autant à dire que, La place de test;” — “which may be interpreted, The place of a skull.” there they crucified him, and the malefactors, one at his right hand, and the other at his left. 34. And Jesus said, Father, forgive them; for they know not what they do. And, parting his garments, they cast lots (A little after.) 38. And there was also an inscription written over him, in Latin, Greek, and Hebrew characters, this is the king of the jews.

Luke 23:34. And Jesus said, Father, forgive them. By this expression Christ gave evidence that he was that mild and gentle lamb, which was to be led out to be sacrificed, as Isaiah the prophet had foretold, (53:7.) For not only does he abstain from revenge, but pleads with God the Father for the salvation of those by whom he is most cruelly tormented. It would have been a great matter not to think of rendering evil for evil, (1 Peter 3:9;) as Peter, when he exhorts us to patience by the example of Christ, says that he did not render curses for curses, and did not revenge the injuries done to him, but was fully satisfied with having God for his avenger (1 Peter 2:23.) But this is a far higher and more excellent virtue, to pray that God would forgive his enemies.

If any one think that this does not agree well with Peter’s sentiment, which I have just now quoted, the answer is easy. For when Christ was moved by a feeling of compassion to ask forgiveness from God for his persecutors, this did not hinder him from acquiescing in the righteous judgment of God, which he knew to be ordained for reprobate and obstinate men. Thus when Christ saw that both the Jewish people and the soldiers raged against him with blind fury, though their ignorance was not excusable, he had pity on them, and presented himself as their intercessor. Yet knowing that God would be an avenger, he left to him the exercise of judgment against the desperate. In this manner ought believers also to restrain their feelings in enduring distresses, so as to desire the salvation of their persecutors, and yet to rest assured that their life is under the protection of God, and, relying on this consolation, that the licentiousness of wicked men will not in the end remain unpunished, not to faint under the burden of the cross.

Of this moderation Luke now presents an instance in our Leader and Master; for though he might have denounced perdition against his persecutors, he not only abstained from cursing, but even prayed for their welfare. But it ought to be observed that, when the whole world rises against us, and all unite in striving to crush us, the best remedy for over-coming temptation is, to recall to our remembrance the blindness of those who fight against God in our persons. For the result will be, that the conspiracy of many persons against us, when solitary and deserted, will not distress us beyond measure; as, on the other hand, daily experience shows how powerfully it acts in shaking weak persons, when they see themselves attacked by a great multitude. And, therefore, if we learn to raise our minds to God, it will be easy for us to look down, as it were, from above, and despise the ignorance of unbelievers; for whatever may be their strength and resources, still they know not what they do.

It is probable, however, that Christ did not pray for all indiscriminately, but only for the wretched multitude, who were carried away by inconsiderate zeal, and not by premeditated wickedness. For since the scribes and priests were persons in regard to whom no ground was left for hope, it would have been in vain for him to pray for them. Nor can it be doubted that this prayer was heard by the heavenly Father, and that this was the cause why many of the people afterwards drank by faith the blood which they had shed.

Luke 23:39. And one of the malefactors. This reproach, which the Son of God endured from the robber, obtained for us among angels the very high honor of acknowledging us to be their brethren. But at the same time, an example of furious obstinacy is held out to us in this wretched man, since even in the midst of his torments he does not cease fiercely to foam out his blasphemies. Thus desperate men are wont to take obstinate revenge for the torments which they cannot avoid. “Voyans qu’ils ne peuvent eschapper les tormens, ils se vengent en s’obstinant et rongeant leur frein, comme on dit.” — “Perceiving that they cannot escape torments, they take revenge by obstinacy, and by champing the bit, as the saying is.” And although he upbraids Christ with not being able to save either himself or others, yet this objection is directed against God himself; just as wicked men, when they do not obtain what they wish, would willingly tear God from heaven. They ought, indeed, to be tamed to humility by strokes; but this shows that the wicked heart, which no punishments can bend, is hard like iron.

40. And the other answering. In this wicked man a striking mirror of the unexpected and incredible grace of God is held out to us, not only in his being suddenly changed into a new man, when he was near death, and drawn from hell itself to heaven, but likewise in having obtained in a moment the forgiveness of all the sins in which he had been plunged through his whole life, and in having been thus admitted to heaven before the apostles and first-fruits of the new Church. First, then, a remarkable instance of the grace of God shines in the conversion of that man. For it was not by the natural movement of the flesh that he laid aside his fierce cruelty and proud contempt of God, so as to repent immediately, but he was subdued by the hand of God; as the whole of Scripture shows that repentance is His work. And so much the more excellent is this grace, that it came beyond the expectation of all. For who would ever have thought that a robber, in the very article of death, would become not only a devout worshiper of God, but a distinguished teacher of faith and piety to the whole world, so that we too must receive from his mouth the rule of a true and proper confession? Now the first proof which he gave of his repentance was, that he severely reproved and restrained the wicked forwardness of his companion. He then added a second, by humbling himself in open acknowledgment of his crimes, and ascribing to Christ the praise due to his righteousness. Thirdly, he displayed astonishing faith by committing himself and his salvation to the protection of Christ, while he saw him hanging on the cross and near death.

Dost not thou fear God? Though these words are tortured in various ways by commentators, yet the natural meaning of them appears to me to be, What is the meaning of this, that even this condemnation does not compel thee to fear God? For the robber represents it as an additional proof of the hard-heartedness of his companion, that when reduced to the lowest straits, he does not even now begin to fear God. But to remove all ambiguity, it is proper to inform the reader that an impudent and detestable blasphemer, who thought that he might safely indulge in ridicule, is summoned to the judgment-seat of God; for though he had remained all his life unmoved, he ought to have trembled when he saw that the hand of God was armed against him, and that he must soon render an account of all his crimes; It was, therefore, a proof of desperate and diabolical obstinacy, that while God held him bound by the final judgment, he did not even then return to a sound mind; for if there had been the smallest particle of godliness in the heart of that man, he would at least have been constrained to yield to the fear of God. We now perceive the general meaning of his words, that those men, in whom even punishments do not produce amendment, are desperate, and totally destitute of the fear of God.

I interpret the words ἐν τῶ αὐτῷ κρίματι to mean not in the same condemnation, but during the condemnation itself; “Je les pren paur la condamnation presente, et laquelle ne menace point de loin, mais tient desja la personne, et se fait sentir.” — “I take them for the condemnation which is present, and which does not threaten at a distance, but already holds the person, and makes itself be felt.” as if the robber had said, Since thou art even now in the jaws of death, thou oughtest to be aroused to acknowledge God as thy Judge. Hence, too, we draw a useful doctrine, that those whom punishments do not train to humility do altogether resist God; for they who possess any fear of God must necessarily be overwhelmed with shame, and struck silent.

41. And we indeed justly. As the reproof founded on the condemnation might be thought to apply to Christ, the robber here draws a distinction between the condition of Christ and that of himself and his companion, or he acknowledges, that the punishment which was common to all the three was justly inflicted on him and his companion, but not on Christ, who had been dragged to the punishment of death, not by his own crime, but by the cruelty of enemies. But we ought to remember what I said a little ago, that the robber gave a proof of his repentance, such as God demands from all of us, when he acknowledged that he was now receiving the reward due to his actions. Above all, it ought to be observed, that the severity of the punishment did not hinder him from patiently submitting to dreadful tortures. And, therefore, if we truly repent of our crimes, let us learn to confess them willingly and without hypocrisy, whenever it is necessary, and not to refuse the disgrace which we have deserved. For the only method of burying our sins before God and before angels is, not to attempt to disguise them before men by vain excuses. Again, among the various coverings on which hypocrisy seizes, the most frequent of all is, that every one draws in others along with himself, that he may excuse himself by their example The robber, on the other hand, is not less eager to maintain the innocence of Christ, than he is frank and open in condemning himself and his companion.

42. Lord, remember me. I know not that, since the creation of the world, there ever was a more remarkable and striking example of faith; and so much the greater admiration is due to the grace of the Holy Spirit, of which it affords so magnificent a display. A robber, who not only had not been educated in the school of Christ, but, by giving himself up to execrable murders, had endeavored to extinguish all sense of what was right, suddenly rises higher than all the apostles and the other disciples whom the Lord himself had taken so much pains to instruct; and not only so, but he adores Christ as a King while on the gallows, celebrates his kingdom in the midst of shocking and worse than revolting abasement, and declares him, when dying, to be the Author of life. Even though he had formerly possessed right faith, and heard many things about the office of Christ, and had even been confirmed in it by his miracles, still that knowledge might have been overpowered by the thick darkness of so disgraceful a death. But that a person, ignorant and uneducated, and whose mind was altogether corrupted, should all at once, on receiving his earliest instructions, perceive salvation and heavenly glory in the accursed cross, was truly astonishing. For what marks or ornaments of royalty did he see in Christ, so as to raise his mind to his kingdom? And, certainly, this was, as it were, from the depth of hell to rise above the heavens. To the flesh it must have appeared to be fabulous and absurd, to ascribe to one who was rejected and despised, (Isaiah 53:3) whom the world could not endure, an earthly kingdom more exalted than all the empires of the world. Hence we infer how acute must have been the eyes of his mind, by which he beheld life in death, exaltation in ruin, glory in shame, victory in destruction, a kingdom in bondage.

Now if a robber, by his faith, elevated Christ—while hanging on the cross, and, as it were, overwhelmed with cursing—to a heavenly throne, woe to our sloth “Maudite soit nostre lacheté;” — “accursed be our sloth.” , if we do not behold him with reverence while sitting at the right hand of God; if we do not fix our hope of life on his resurrection; if our aim is not towards heaven where he has entered. Again, if we consider, on the other hand, the condition in which he was, when he implored the compassion of Christ, our admiration of his faith will be still heightened. With a mangled body, and almost dead, he is looking for the last stroke of the executioner and yet he relies on the grace of Christ alone. First, whence came his assurance of pardon, but because in the death of Christ, which all others look upon as detestable, he beholds a sacrifice of sweet savor, efficacious for expiating the sins of the world. “Ayant ceste efficace de purger et nettoyer tous les pechez du monde;” — “having that efficacy to cleanse and wash away all the sins of the world.” And when he courageously disregards his tortures, and is even so forgetful of himself, that he is carried away to the hope and desire of the hidden life, this goes far beyond the human faculties. From this teacher, therefore, whom the Lord has appointed over us to humble the pride of the flesh, let us not be ashamed to learn the mortification of the flesh, and patience, and elevation of faith, and steadiness of hope, and ardor of piety; for the more eagerly any man follows him, so much the more nearly will he approach to Christ.

43. Verily I tell thee. Though Christ had not yet made a public triumph over death, still he displays the efficacy and fruit of his death in the midst of his humiliation. And in this way he shows that he never was deprived of the power of his kingdom; for nothing more lofty or magnificent belongs to a divine King, “Au Roy celeste;” — “to the heavenly King.” than to restore life to the dead. So then, Christ, although, struck by the hand of God, he appeared to be a man utterly abandoned, yet as he did not cease to be the Savior of the world, he was always endued with heavenly power for fulfilling his office. And, first, we ought to observe his inconceivable readiness in so kindly receiving the robber without delay, and promising to make him a partaker “De le faire participant.” of a happy life. There is therefore no room to doubt that he is prepared to admit into his kingdom all, without exception, who shall apply to him. Hence we may conclude with certainty that we shall be saved, provided that he remember us; and it is impossible that he shall forget those who commit to him their salvation.

But if a robber found the entrance into heaven so easy, because, while he beheld on all sides ground for total despair, he relied on the grace of Christ; much more will Christ, who has now vanquished death, stretch out his hand to us from his throne, to admit us to be partakers of life. For since Christ has

nailed to his cross the handwriting which was opposed to us, (Colossians 2:14,)

and has destroyed death and Satan, and in his resurrection has triumphed over the prince of the world, (John 12:31,) it would be unreasonable to suppose that the passage from death to life will be more laborious and difficult to us than to the robber. Whoever then in dying shall commit to Christ, in true faith, the keeping of his soul, will not be long detained or allowed to languish in suspense; but Christ will meet his prayer with the same kindness which he exercised towards the robber. Away, then, with that detestable contrivance of the Sophists about retaining the punishment when the guilt is removed; for we see how Christ, in acquitting him from condemnation, frees him also from punishment. Nor is this inconsistent with the fact, that the robber nevertheless endures to the very last the punishment which had been pronounced upon him; for we must not here imagine any compensation which serves the purpose of satisfaction for appeasing the judgment of God, (as the Sophists dream,) but the Lord merely trains his elect by corporal punishments to displeasure and hatred of sin. Thus, when the robber has been brought by fatherly discipline to self-denial Christ receives him, as it were, into his bosom, and does not send him away to the fire of purgatory.

We ought likewise to observe by what keys the gate of heaven was opened to the robber; for neither papal confession nor satisfactions are here taken into account, but Christ is satisfied with repentance and faith, so as to receive him willingly when he comes to him. And this confirms more fully what I formerly suggested, that if any man disdain to abide by the footsteps of the robber, and to follow in his path, he deserves everlasting destruction, because by wicked pride he shuts against himself the gate of heaven. And, certainly, as Christ has given to all of us, in the person of the robber, a general pledge of obtaining forgiveness, so, on the other hand, he has bestowed on this wretched man such distinguished honor, in order that, laying aside our own glory, we may glory in nothing but the mercy of God alone. If each of us shall truly and seriously examine the subject, we shall find abundant reason to be ashamed of the prodigious mass of our crimes, so that we shall not be offended at having for our guide and leader a poor wretch, who obtained salvation by free grace. Again, as the death of Christ at that time yielded its fruit, so we infer from it that souls, when they have departed from their bodies, continue to live; otherwise the promise of Christ, which he confirms even by an oath, would be a mockery.

Today shalt thou be with me in paradise. We ought not to enter into curious and subtle arguments about the place of paradise. Let us rest satisfied with knowing that those who are engrafted by faith into the body of Christ are partakers of that life, and thus enjoy after death a blessed and joyful rest, until the perfect glory of the heavenly life is fully manifested by the coming of Christ.

One point still remains. What is promised to the robber does not alleviate his present sufferings, nor make any abatement of his bodily punishment. This reminds us that we ought not to judge of the grace of God by the perception of the flesh; for it will often happen that those to whom God is reconciled are permitted by him to be severely afflicted. So then, if we are dreadfully tormented in body, we ought to be on our guard lest the severity of pain hinder us from tasting the goodness of God; but, on the contrary, all our afflictions ought to be mitigated and soothed by this single consolation, that as soon as God has received us into his favor, all the afflictions which we endure are aids to our salvation. This will cause our faith not only to rise victorious over all our distresses, but to enjoy calm repose amidst the endurance of sufferings.

MATTHEW 27:45-56; MARK 15:33-41; LUKE 23:44-49

Matthew 27:45-56

Mark 15:33-41

Luke 23:44-49

45. Now from the sixth hour there was darkness over the whole land “Sur tout le pays;” — “over the whole country.” till the ninth hour. 46. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me? 47. And some of those who were standing by, when they heard it, said, He calleth Elijah. 48. And immediately one of them ran, and took a sponge, and filled it with vinegar, and fastened it to a reed, and gave him to drink. 49. But others said, Let him alone, let us see if Elijah will come to save him. 50. And Jesus having again cried with a loud voice, gave up his spirit. 51. And, lo, the veil of the temple was rent in two from the top to the bottom; and the earth trembled, and the rocks were split, 52. And graves were opened, and many bodies of the saints who had slept arose, 53. And came out of their graves, after his resurrection, and came into the holy city and appeared to many. 54. Now the centurion, and they who were with him guarding Jesus, when they saw the earthquake, and those things which were done, were exceedingly terrified, saying, Truly this was the Son of God. 55. And there were there many women looking on at a distance, who had followed Jesus from Galilee, ministering to him: 56. Among whom were Mary Magdalene, and Mary, the mother of James and Joses, and the mother of Zebedee’s sons.

33. But when the sixth hour was come, there was darkness over all the land “Sur tout le pays;” — “over the whole country.” till the ninth hour. 34. And the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, when interpreted, My God, my God, why hast thou forsaken me? 35. And some of those who were standing by, when they heard it, said, Lo, he calleth for Elijah. 36. And some one ran, and filled a sponge with vinegar, and fastened it to a reed, and held it out to him to drink, saying, Let him alone, let us see if Elijah will come to take him down. 37. And Jesus, having uttered a loud voice, expired. 38. And the veil of the temple was rent in two from the top to the bottom. 39. And when the centurion, who was standing opposite to him, saw that he thus expired after crying aloud, he said, Certainly this man was the Son of God. 40. And there were also women looking on from a distance, among whom was Mary Magdalene, and Mary, the mother of James the less and of Joses, and of Salome; 41. (Who also, when he was in Galilee, had followed him, and ministered to him,) and many others, who had also gone up with him to Jerusalem.

44. Now it was about the sixth hour; and there was darkness over all the land “Par toute la terre, on, tout le pays;” — “through all the land, or, through all the country.” till the ninth hour. 45. And the sun was darkened, and the veil of the temple was rent in the midst. 46. And Jesus having cried with a loud voice, said, Father into thy hands I commit my spirit. And having said this, he expired. 47. And when the centurion saw what happened, he glorified God, saying, Certainly this was a righteous man. 48. And all the multitudes who were present at that spectacle, when they saw what was done, returned, smiting their breasts. 49. And all his acquaintances, and the women who had followed him from Galilee, stood at a distance, beholding these things.

CHAPTER 23

Lu 23:1-5. Jesus before Pilate.

(See on Mr 15:1-5; and Joh 18:28-19:22.)

Lu 23:6-12. Jesus before Herod.

(See Mr 15:6.)

7. sent him to Herod--hoping thus to escape the dilemma of an unjust condemnation or an unpopular release.

at Jerusalem ... at that time--to keep the passover.

8. some miracle--Fine sport thou expectedst, as the Philistines with Samson (Jud 16:25), O coarse, crafty, cruel tyrant! But thou hast been baulked before (see on Lu 13:31-33), and shalt be again.

9. answered ... nothing--(See Mt 7:6).

10. stood and vehemently accused him--no doubt both of treason before the king, and of blasphemy, for the king was a Jew.

11. his men of war--his bodyguard.

set him at naught, &c.--stung with disappointment at His refusal to amuse him with miracles or answer any of his questions.

gorgeous robe--bright robe. If this mean (as sometimes) of shining white, this being the royal color among the Jews, it may have been in derision of His claim to be "King of the Jews." But if so, "He in reality honored Him, as did Pilate with His true title blazoned on the cross" [Bengel].

sent him again to Pilate--instead of releasing him as he ought, having established nothing against Him (Lu 23:14, 15). "Thus he implicated himself with Pilate in all the guilt of His condemnation, and with him accordingly he is classed" (Ac 4:27) [Bengel].

at enmity--perhaps about some point of disputed jurisdiction, which this exchange of the Prisoner might tend to heal.

Lu 23:13-38. Jesus Again before Pilate--Delivered Up--Led Away to Be Crucified.

(See on Mr 15:6-15; and Joh 19:2-17).

26. Cyrenian--of Cyrene, in Libya, on the north coast of Africa, where were many Jews who had a synagogue at Jerusalem (Ac 6:9, and see Ac 2:10). He was "the father of Alexander and Rufus" (Mr 15:21), probably better known afterwards than himself, as disciples. (See Ro 16:13).

out of the country--and casually drawn into that part of the crowd.

laid the cross--"Him they compel to bear His cross," (Mt 27:32)--sweet compulsion, if it issued in him or his sons voluntarily "taking up their cross!" It would appear that our Lord had first to bear His own cross (Joh 19:17), but being from exhaustion unable to proceed, it was laid on another to bear it "after Him."

27-31. women--not the precious Galilean women (Lu 23:49), but part of the crowd.

Lu 23:39-43. The Two Thieves.

39. railed on him--catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again"; but another voice from the cross shall nobly wipe out this dishonor and turn it to the unspeakable glory of the dying Redeemer.

40. Dost not thou--"thou" is emphatic: "Let others jeer, but dost thou?"

fear God--Hast thou no fear of meeting Him so soon as thy righteous Judge? Thou art within an hour or two of eternity, and dost thou spend it in reckless disregard of coming judgment?

in the same condemnation--He has been condemned to die, but is it better with thee? Doth even a common lot kindle no sympathy in thy breast?

41. we ... justly, &c.--He owns the worst of his crimes and deserts, and would fain shame his fellow into the same.

nothing amiss--literally, "out of place"; hence "unnatural"; a striking term here. Our Lord was not charged with ordinary crime, but only with laying claim to office and honors which amounted to blasphemy. The charge of treason had not even a show of truth, as Pilate told His enemies. In this defense then there seems more than meets the eye. "He made Himself the promised Messiah, the Son of God; but in this He 'did nothing amiss'; He ate with publicans and sinners, and bade all the weary and heavy laden come and rest under His wing; but in this He 'did nothing amiss': He claimed to be Lord of the Kingdom of God, to shut it at will, but also to open it at pleasure even to such as we are; but in this He 'did nothing amiss!'" Does His next speech imply less than this? Observe: (1) His frank confession and genuine self-condemnation. (2) His astonishment and horror at the very different state of his fellow's mind. (3) His anxiety to bring him to a better mind while yet there was hope. (4) His noble testimony, not only to the innocence of Jesus, but to all that this implied of the rightfulness of His claims.

42. said unto Jesus, &c.--Observe here (1) The "kingdom" referred to was one beyond the grave; for it is inconceivable that he should have expected Him to come down from the cross to erect any temporal kingdom. (2) This he calls Christ's own (Thy) kingdom. (3) As such, he sees in Christ the absolute right to dispose of that kingdom to whom He pleased. (4) He does not presume to ask a place in that kingdom, though that is what he means, but with a humility quite affecting, just says, "Lord, remember me when," &c. Yet was there mighty faith in that word. If Christ will but "think upon him" (Ne 5:19), at that august moment when He "cometh into His kingdom," it will do. "Only assure me that then Thou wilt not forget such a wretch as I, that once hung by Thy side, and I am content." Now contrast with this bright act of faith the darkness even of the apostles' minds, who could hardly be got to believe that their Master would die at all, who now were almost despairing of Him, and who when dead had almost buried their hopes in His grave. Consider, too, the man's previous disadvantages and bad life. And then mark how his faith comes out--not in protestations, "Lord, I cannot doubt, I am firmly persuaded that Thou art Lord of a kingdom, that death cannot disannul Thy title nor impede the assumption of it in due time," &c.--but as having no shadow of doubt, and rising above it as a question altogether, he just says, "Lord, remember me when Thou comest," &c. Was ever faith like this exhibited upon earth? It looks as if the brightest crown had been reserved for the Saviour's head at His darkest moment!

43. Jesus said, &c.--The dying Redeemer speaks as if He Himself viewed it in this light. It was a "song in the night." It ministered cheer to His spirit in the midnight gloom that now enwrapt it.

Verily I say unto thee--"Since thou speakest as to the king, with kingly authority speak I to thee."

To-day--"Thou art prepared for a long delay before I come into My kingdom, but not a day's delay shall there be for thee; thou shalt not be parted from Me even for a moment, but together we shall go, and with Me, ere this day expire, shalt thou be in Paradise" (future bliss, 2Co 12:4; Re 2:7). Learn (1) How "One is taken and another left"; (2) How easily divine teaching can raise the rudest and worst above the best instructed and most devoted servants of Christ; (3) How presumption and despair on a death hour are equally discountenanced here, the one in the impenitent thief, the other in his penitent fellow.

Lu 23:47-56. Signs and Circumstances Following His Death--His Burial.

(See on Mt 27:51-56; Mt 27:62-66; and Joh 19:31-42).

The whole multitude - It seems most probable that the chief priests, elders, scribes, and captains of the temple, together with their servants, dependents, and other persons hired for the purpose, made up the multitude mentioned here. The common people were generally favourers of Christ; and for this reason the Jewish rulers caused him to be apprehended in the night, and in the absence of the people, Luk 22:6, and it was now but just the break of day, Luk 22:66.

Perverting the nation - The Greek word διαστρεφοντα, signifies stirring up to disaffection and rebellion. Many MSS. and versions add ἡμων, Our nation. They intimated that he not only preached corrupt doctrine, but that he endeavored to make them disaffected towards the Roman government, for which they now pretended to feel a strong affection!

Several copies of the Itala add, Destroying our law and prophets. Et solventem legem nostram et prophetas.

Forbidding to give tribute to Caesar - These were the falsest slanders that could be invented. The whole of our Lord's conduct disproved them. And his decision in the case of the question about the lawfulness of paying tribute to Caesar, Mat 22:21, was so fully known that we find Pilate paid not the least attention to such evidently malicious and unfounded accusations. Neither Christ nor any of his followers, from that day until now, ever forbade the paying tribute to Caesar; that is, constitutional taxes to a lawful prince.

I find no fault in this man - According to Joh 18:36, Joh 18:38, Pilate did not say this till after our Lord had declared to him that his kingdom was not of this world; and probably not till after he had found, on examining witnesses, (Luk 23:14), that all their evidence amounted to no proof, of his having set up himself for a temporal king. See Bishop Pearce.

Saying, He stirreth up the people, etc. - In the Codex Colbertinus, a copy of the ancient Itala or Antehieronymian version, this verse stands thus: He stirreth up the people, beginning from Galilee, and teaching through all Judea unto this place; our wives and our children he hath rendered averse from us, and he is not baptized as we are. As the Jews found that their charge of sedition was deemed frivolous by Pilate, they changed it, and brought a charge equally false and groundless against his doctrine.

Herod's jurisdiction - The city of Nazareth, in which Christ had continued till he was thirty years of age, and that of Capernaum, in which he principally resided the last years of his life, were both in Lower Galilee, of which Herod Antipas was tetrarch. Pilate was probably glad of this opportunity to pay a little respect to Herod, whom it is likely he had irritated, and with whom he now wished to be friends. See Luk 23:12.

The chief priests - vehemently accused him - Corrupt priests and teachers are generally the most implacable enemies of Christ and his truth. Evil passions betray those who are slaves to them. An affected moderation would have rendered these accusers less suspected, their accusations more probable, and the envy less visible than this vehemence: but envy seldom or never consults prudence: and God permits this to be so for the honor of truth and innocence. Quesnel.

A gorgeous robe - Εσθητα λαμπραν. It probably means a white robe, for it was the custom of the Jewish nobility to wear such. Hence, in Rev 3:4, it is said of the saints, They shall walk with me in White (garments), because they are Worthy. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing purple for the most part, Pilate's soldiers, who were Romans, put on Jesus a purple robe, Mar 15:17; Joh 19:2; both of them following the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop Pearce.

Pilate and Herod were made friends - I do not find any account of the cause of the enmity which subsisted between Herod and Pilate given by ancient authors; and the conjectures of the moderns on the subject should be considered as mere guesses. It is generally supposed that this enmity arose from what is related Luke 13, of the Galileans, whose blood Pilate hath mingled with that of their sacrifices. These were Herod's subjects, and Pilate seems to have fallen on them at the time they were offering sacrifices to God at the temple. Wicked men cannot love one another: this belongs to the disciples of Christ. But when Christ, his truth, or his followers are to be persecuted, for this purpose the wicked unite their counsels and their influence. The Moabites and Ammonites, who were enemies among themselves, united against poor Israel, and, as Rabbi Tanchum says, may be likened to two contending dogs, who, when the wolf comes, join together to destroy him; each knowing that, if he do not, the wolf will kill both in succession: whereas, by their union, they may now kill or baffle him. There is a proverb among the rabbins, that, when the cat and weasel marry together, misery becomes increased.

No, nor yet Herod: for I sent you to him - That is, to see whether he could find that Christ had ever attempted to raise any disaffection or sedition among the Galileans, among whom he had spent the principal part of his life; and yet Herod has not been able to find out any evil in his conduct. Your own accusations I have fully weighed, and find them to the last degree frivolous.

Instead of ανεπεμψα γαρ ὑμας προς αυτον, for I sent you to him, BHKLM, and many other MSS., with some versions, read ανεπεμψεν γαρ αυτον προς ἡμας, for he hath sent him to us. As if he had said, "Herod hath sent him back to us, which is a sure proof that he hath found no blame in him."

Nothing worthy of death is done unto him - Or rather, nothing worthy of death is committed by him, Πεπραγμενον αυτῳ, not, done unto him. This phrase is of the same sense with ουδεν πεπραχεν αυτος, he hath done nothing, and is frequent in the purest Attic writers. See many examples in Kypke.

For of necessity he must release one - That is, he was under the necessity of releasing one at this feast. The custom, however it originated, had now been so completely established that Pilate was obliged to attend to it. See on Mat 27:15 (note).

Away with this man - That is, Put him to death - αιρε τουτον, literally, Take this one away, i.e. to punishment - to death.

I have found no cause of death in him - I find no crime worthy of death in him. There is nothing proved against him that can at all justify me in putting him to death, So here our blessed Lord was in the most formal manner justified by his judge. Now as this decision was publicly known, and perhaps registered, it is evident that Christ died as an innocent person, and not as a malefactor. On the fullest conviction of his innocence, his judge pronounced him guiltless, after having patiently heard every thing that the inventive malice of these wicked men could allege against him; and, when he wished to dismiss him, a violent mob took and murdered him.

Simon, a Cyrenian - See on Mat 27:32 (note).

Bewailed and lamented him - Εκοπτοντο, Beat their breasts. See on Mat 11:17 (note).

Weep not for me - Many pious persons have been greatly distressed in their minds, because they could not weep on reading or hearing of the sufferings of Christ. For the relief of all such, let it be for ever known that no human spirit can possibly take any part in the passion of the Messiah. His sufferings were such as only God manifested in the flesh could bear; and, as they were all of an expiatory nature, no man can taste of or share in them. Besides, the sufferings of Christ are not a subject of sorrow to any man; but, on the contrary, of eternal rejoicing to the whole of a lost world. Some have even prayed to participate in the sufferings of Christ. The legend of St. Francis and his stigmata is well known. - He is fabled to have received the marks in his hands, feet, and side.

Relative to this point, there are many unwarrantable expressions used by religious people in their prayers and hymns. To give only one instance, how often do we hear these or similar words said or sung: - "Give me to feel thy agonies!

One drop of thy sad cup afford!"

Reader! one drop of this cup would bear down thy soul to endless ruin; and these agonies would annihilate the universe. He suffered alone: for of the people there was none with him; because his sufferings were to make an atonement for the sins of the world: and in the work of redemption he had no helper.

Mountains, fall on us - As this refers to the destruction of Jerusalem, and as the same expressions are used, Rev 6:16, Dr. Lightfoot conjectures that the whole of that chapter may relate to the same event.

If they do these things in a green tree - This seems to be a proverbial expression, the sense of which is: If they spare not a tree which, by the beauty of its foliage, abundance and excellence of its fruits, deserves to be preserved, then the tree which is dry and withered will surely be cut down. If an innocent man be put to death in the very face of justice, in opposition to all its dictates and decisions, by a people who profess to be governed and directed by Divine laws, what desolation, injustice, and oppression may not be expected, when anarchy and confusion sit in the place where judgment and justice formerly presided? Our Lord alludes prophetically to those tribulations which fell upon the Jewish people about forty years after. See the notes on Matthew 24:1-51 (note).

Two other malefactors - Ἑτεροι δυο κακουργοι, should certainly be translated two others, malefactors, as in the Bibles published by the King's printer, Edinburgh. As it now stands in the text, it seems to intimate that our blessed Lord was also a malefactor.

The place - called Calvary - See on Mat 27:33 (note).

They crucified him - See the nature of this punishment explained Mat 27:35 (note).

They know not what they do - If ignorance do not excuse a crime, it at least diminishes the atrocity of it. However, these persons well knew that they were crucifying an innocent man; but they did not know that, by this act of theirs, they were bringing down on themselves and on their country the heaviest judgments of God. In the prayer, Father, forgive them! that word of prophecy was fulfilled, He made intercession for the transgressors, Isa 53:12.

Derided him - Treated him with the utmost contempt, εξεμυκτηριζον, in the most infamous manner. See the meaning of this word explained, Luk 16:14 (note).

Offering him vinegar - See on Mat 27:34 (note). Vinegar or small sour wine, was a common drink of the Roman soldiers; and it is supposed that wherever they were on duty they had a vessel of this liquor standing by. It appears that at least two cups were given to our Lord; one before he was nailed to the cross, viz. of wine mingled with myrrh, and another of vinegar, while he hung on the cross. Some think there were three cups: One of wine mixed with myrrh; the Second, of vinegar mingled with gall; and the Third, of simple vinegar. Allow these three cups, and the different expressions in all the evangelists will be included. See Lightfoot.

A superscription - See Mat 27:37.

In letters of Greek, and Latin and Hebrew - The inscription was written in all these languages, which were the most common, that all might see the reason why he was put to death. The inscription was written in Greek, on account of the Hellenistic Jews, who were then at Jerusalem because of the passover; it was written in Latin, that being the language of the government under which he was crucified; and it was written in Hebrew, that being the language of the place in which this deed of darkness was committed. But, by the good providence of God, the inscription itself exculpated him, and proved the Jews to be rebels against, and murderers of, their king. See the note on Mat 27:37. It is not to be wondered at that they wished Pilate to alter this inscription, Joh 19:21, as it was a record of their infamy.

One of the malefactors which were hanged - It is likely that the two robbers were not nailed to their crosses, but only tied to them by cords, and thus they are represented in ancient paintings. If not nailed, they could not have suffered much, and therefore they were found still alive when the soldiers came to give the coup de grace, which put a speedy end to their lives. Joh 19:31-33.

Dost not thou fear God - The sufferings of this person had been sanctified to him, so that his heart was open to receive help from the hand of the Lord: he is a genuine penitent, and gives the fullest proof he can give of it, viz. the acknowledgment of the justice of his sentence. He had sinned, and he acknowledges his sin; his heart believes unto righteousness, and with his tongue he makes confession unto salvation. While he condemns himself he bears testimony that Jesus was innocent. Bishop Pearce supposes that these were not robbers in the common sense of the word, but Jews who took up arms on the principle that the Romans were not to be submitted to, and that their levies of tribute money were oppressive; and therefore they made no scruple to rob all the Romans they met with. These Jews Josephus calls λῃσται, robbers, the same term used by the evangelists. This opinion gains some strength from the penitent thief's confession: We receive the reward of our deeds - we rose up against the government, and committed depredations in the country; but this man hath done nothing amiss - ατοπον, out of place, disorderly, - nothing calculated to raise sedition or insurrection; nor inconsistent with his declarations of peace and good will towards all men, nor with the nature of that spiritual kingdom which he came to establish among men; though he is now crucified under the pretense of disaffection to the Roman government.

Lord, remember me, etc. - It is worthy of remark, that this man appears to have been the first who believed in the intercession of Christ.

To-day shalt thou be with me in paradise - Marcion and the Manichees are reported to have left this verse out of their copies of this evangelist. This saying of our Lord is justly considered as a strong proof of the immateriality of the soul; and it is no wonder that those who have embraced the contrary opinion should endeavor to explain away this meaning. In order to do this, a comma is placed after σημερον, to-day, and then our Lord is supposed to have meant, "Thou shalt be with me after the resurrection I tell thee this, To-Day." I am sorry to find men of great learning and abilities attempting to support this most feeble and worthless criticism. Such support a good cause cannot need; and, in my opinion, even a bad cause must be discredited by it.

In paradise. The garden of Eden, mentioned Gen 2:8, is also called, from the Septuagint, the garden of Paradise. The word עדן Eden, signifies pleasure and delight. Several places were thus called; see Gen 4:16; 2Kgs 19:12; Isa 37:12; Eze 27:23; and Amo 1:5; and such places probably had this name from their fertility, pleasant situation, etc., etc. In this light the Septuagint have viewed Gen 2:8. as they render the passage thus: εφυτευσεν ὁ Θεος παραδεισον εν Εδεμ, God planted a paradise in Eden. Hence the word has been transplanted into the New Testament; and is used to signify a place of exquisite pleasure and delight. From this the ancient heathens borrowed their ideas of the gardens of the Hesperides, where the trees bore golden fruit; and the gardens of Adonis, a word which is evidently derived from the Hebrew עדן Eden: and hence the origin of sacred groves, gardens, and other enclosures dedicated to purposes of devotion, some comparatively innocent, others impure. The word paradise is not Greek, but is of Asiatic origin. In Arabic and Persian it signifies a garden, a vineyard, and also the place of the blessed. In the Kushuf ul Loghat, a very celebrated Persian dictionary, the Jenet al Ferdoos, Garden of Paradise, is said to have been "created by God out of light, and that the prophets and wise men ascend thither."

Paradise was, in the beginning, the habitation of man in his state of innocence, in which he enjoyed that presence of his Maker which constituted his supreme happiness. Our Lord's words intimate that this penitent should be immediately taken to the abode of the spirits of the just, where he should enjoy the presence and approbation of the Most High. In the Institutes of Menu, chap. Oeconomics, Inst. 243, are the following words: "A man habitually pious, whose offenses have been expiated, is instantly conveyed, after death, to the higher world, with a radiant form, and a body of ethereal substance." The state of the blessed is certainly what our Lord here means: in what the locality of that state consists we know not. The Jews share a multitude of fables on the subject.

Darkness over all the earth - See the note on Mat 27:45. The darkness began at the sixth hour, about our twelve o'clock at noon, and lasted till the ninth hour, which answered to our three o'clock in the afternoon.

The sun was darkened - See an examination of the accounts of Phlegon, Thallus, and Dionysius, on Mat 27:45 (note).

The veil - was rent - See Mat 27:51.

Into thy hands I commend my spirit - Or, I will commit my spirit - I deposit my soul in thy hands. Another proof of the immateriality of the soul, and of its separate existence when the body is dead.

And all the people - All were deeply affected except the priests, and those whom they had employed to serve their base purposes. The darkness, earthquake, etc., had brought terror and consternation into every heart. How dreadful is the state of those who, in consequence of their long opposition to the grace and truth of God, are at last given up to a reprobate mind!

Joseph of Arimathea - See the notes on Mat 27:57-60 (note), and those especially on Mar 15:43 (note).

And the Sabbath drew on - Or, The Sabbath was lighting up, επεφωσκε, i.e. with the candles which the Jews light just before six in the evening, when the Sabbath commences. The same word is used for the dawning of the day, Mat 28:1. Wakefield. The Jews always lighted up candles on the Sabbath; and it was a solemn precept that, "if a man had not bread to eat, he must beg from door to door to get a little oil to set up his Sabbath light." The night of the Sabbath drew on, which the Jews were accustomed to call the light. See Lightfoot.

The women also, which came - These were Mary of Magdala, Joanna, and Mary the mother of James, Luk 24:10. To these three, Mark, in Mar 16:1, adds, Salome; but some think that this was only a surname of one of these Marys.

Prepared spices and ointments - This was in order to embalm him; which sufficiently proves that they had no hope of his resurrection the third day.

And rested the Sabbath day - For though the Jewish canons allowed all works, necessary for the dead, to be done, even on the Sabbath, such as washing and anointing, provided they moved not a limb of the dead person, yet, as the Jews had put Christ to death under the pretense of his being a malefactor, it would not have been either prudent or safe to appear too forward in the present business; and therefore they rested on the Sabbath.

Certain copies of the Itala have some remarkable additions in these concluding verses. The conclusion of the 48th verse, in one of them, is read thus: Beating their breasts and their foreheads, and saying, Wo to us because of what is done this day, on account of our sins; for the desolation of Jerusalem is at hand. To Luk 23:52, another adds: And when Pilate heard that he was dead, he glorified God and gave the body to Joseph. On the circumstances of the crucifixion, see the observations at the end of Matthew 27 (note), and consider how heinous sin must be in the sight of God, when it required such a sacrifice!

Mt 27:1; Mr 15:1; John 18:28.

Then said Pilate - After having heard his defence - I find no fault in this man - I do not find that he either asserts or attempts any thing seditious or injurious to Cesar.

He stirreth up the people, beginning from Galilee - Probably they mentioned Galilee to alarm Pilate, because the Galileans were notorious for sedition and rebellion.

He sent him to Herod - As his proper judge.

He had been long desirous to see him - Out of mere curiosity.

He questioned him - Probably concerning the miracles which were reported to have been wrought by him.

Herod set him at nought - Probably judging him to be a fool, because he answered nothing. In a splendid robe - In royal apparel; intimating that he feared nothing from this king.

He hath done nothing worthy of death - According to the judgment of Herod also.

I will therefore chastise him - Here Pilate began to give ground, which only encouraged them to press on. Mt 27:15; Mr 15:6; Joh 18:39.

He said to them the third time, Why, what evil hath he done? - As Peter, a disciple of Christ, dishonoured him by denying him thrice, so Pilate, a heathen, honoured Christ, by thrice owning him to be innocent.

Mt 27:31; Mr 15:21; Joh 19:16.

Hos 10:8.

If they do these things in the green tree, what shall be done in the dry? - Our Lord makes use of a proverbial expression, frequent among the Jews, who compare a good man to a green tree, and a bad man to a dead one: as if he had said, If an innocent person suffer thus, what will become of the wicked? Of those who are as ready for destruction as dry wood for the fire?

Then said Jesus - Our Lord passed most of the time on the cross in silence: yet seven sentences which he spoke thereon are recorded by the four evangelists, though no one evangelist has recorded them all. Hence it appears that the four Gospels are, as it were, four parts, which, joined together, make one symphony. Sometimes one of these only, sometimes two or three, sometimes all sound together. Father - So he speaks both in the beginning and at the end of his sufferings on the cross: Forgive them - How striking is this passage! While they are actually nailing him to the cross, he seems to feel the injury they did to their own souls more than the wounds they gave him; and as it were to forget his own anguish out of a concern for their own salvation. And how eminently was his prayer heard! It procured forgiveness for all that were penitent, and a suspension of vengeance even for the impenitent.

If thou be the Christ; Lu 23:37. If thou be the king - The priests deride the name of Messiah: the soldiers the name of king.

Mt 27:37; Mr 15:26; Joh 19:19.

And one of the malefactors reviled him - St. Matthew says, the robbers: St. Mark, they that were crucified with him, reviled him. Either therefore St. Matthew and Mark put the plural for the singular (as the best authors sometimes do) or both reviled him at the first, till one of them felt "the overwhelming power of saving grace."

The other rebuked him - What a surprising degree was here of repentance, faith, and other graces! And what abundance of good works, in his public confession of his sin, reproof of his fellow criminal, his honourable testimony to Christ, and profession of faith in him, while he was in so disgraceful circumstances as were stumbling even to his disciples! This shows the power of Divine grace. But it encourages none to put off their repentance to the last hour; since, as far as appears, this was the first time this criminal had an opportunity of knowing any thing of Christ, and his conversion was designed to put a peculiar glory on our Saviour in his lowest state, while his enemies derided him, and his own disciples either denied or forsook him.

Remember me when thou comest - From heaven, in thy kingdom - He acknowledges him a king, and such a king, as after he is dead, can profit the dead. The apostles themselves had not then so clear conceptions of the kingdom of Christ.

In paradise - The place where the souls of the righteous remain from death till the resurrection. As if he had said, I will not only remember thee then, but this very day.

There was darkness over all the earth - The noon - tide darkness, covering the sun, obscured all the upper hemisphere. And the lower was equally darkened, the moon being in opposition to the sun, and so receiving no light from it. Mt 27:45.

Mr 15:38.

Father, into thy hands - The Father receives the Spirit of Jesus: Jesus himself the spirits of the faithful.

Certainly this was a righteous man - Which implies an approbation of all he had done and taught.

All the people - Who had not been actors therein, returned smiting their breasts - In testimony of sorrow.

Mt 27:57; Mr 15:43; Joh 19:38.

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.

The History of our Saviours Examination and Trial, before Pilate the Roman Governour of Iudea, is recorded by all four Evangelists, nor can it be distinctly and perfectly understood, without the comparing together of what they all say, which we did in our Notes on Matth. 27. from v. 1. to v. 27. where our Reader will find all such passages opened, as occurr in any of the Evangelists about it, and stand in need of explication. See the Notes there. The High Priests, and the chief Priests, and the Elders, had before determined our Saviour Guilty of Death, for Blasphemy, they stoned Stephen in that case, Acts 7.59. without carrying him before the Roman Governour at all, that we read of in that History; how came it to pass that they did not so by our Saviour, but make a double work of it? 1. Some think that that was rather done in a tumult, tho he was carried before the Council, Acts 6.12. than in a regular judicious way, for Conquerors in those times, tho they sometimes allowed the Nations conquered Courts [illegible: 1 letter]f judicature, wherein they judged in ordinary matters, according to their own Laws, and had judges of their own Nations, yet ordinarily reserved Capital causes to the cognisance of Governours constituted by them; and this seemeth confirmed by Iohn 18.31. where when Pilate said. Take ye him, and judge him according to your Law, we read that the Jews replied. It is not Lawful for us to put any to Death. 2. Others think that they had a Power to put to Death, but it was not Lawful for them to put any to Death upon the Feast Day. It was now the first Day of Vnleavened Bread. But the former seemeth more probable. 3. Or was it because they had Sedition and Treason, to lay to his charge, which were crimes cognoscible only before the Roman Governour? and possibly they were willing enough (knowing the Reputation our Saviour had with the People) to lay the Odium of his Death upon Pilate, rather than take it upon themselves. 4. Whatever were the causes, it is most certain that it could be no otherwise, that all Righteousness might be fulfilled, not a Word of what our Saviour said could pass away, he had soretold Matth. 20.19. Mark 10.33. Luke 18.32. that he should not only be betrayed to the chief Priests and Scribes, and by them be Condemned to Death, but that he should be delivered to the Gentiles, to Mock, and to Scourge, and to Crucifie; and indeed that way of putting to Death by Crucifying, could only be done by the Gentiles, and that Death he was to Dye. In the History of our Saviours examination before Pilate is observable, 1. How much more Justice and Equity our Saviour found from a Heathen, than from the Iewish Church-men, the latter Condemn him without any Proof, after all attempts of subornation, and seek to destroy him right or wrong. Pilate useth all indeavours to deliver him and set him at liberty. 2. How desperate the hatred is that groweth upon the account of Religion, in the hearts of wicked Men; they prefer a Person guilty of the highest Immoralities, and Debaucheries▪ viz. Sedition and Murder, before the most innocent Person that ever lived, who differed only from them in so[illegible: 1 letter]e Points of Religion, and those chiefly relating to Traditions and Ceremonies; but indeed he interpreted the Will of God more strictly than their Lusts would suffer them to interprete it, and lived another kind of Life than they lived. Strictness and Holiness of Doctrine and Life, is that which inrageth the Men of the World against the Preachers and professors of the Gospel. But see the Notes on Matth. 27. more fully.

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.

See the Notes on Matth. 27.32. and Mark 15.21.

31 For if they do these things in a green tree, what shall be done in the dry?

What is in these verses is only found in this Evangelist; but being part of what happened in the way, while our Saviour was leading to his Cross. We have before opened what is here in the Notes on Matth. 26.31, 32. They are another Prophecy of the dreadful Calamities, which happened about forty years after this, at the Destruction of Ierusalem.

Marginal references: Jer. 25.29. 1 Pet. 4.17.

33 And when they were come to the place which is called Calvary, there they crucified him, and the malefactours; one on the right hand, and the other on the left.

Mark saith here, The Scripture was fulfilled, which saith, And he was numbred with the Transgressors. We met with this before, both in Matthew and Mark. See the Notes on Matth. 27.33. and 38. and also on Mark 15. v. 27, 28.

Marginal references: Joh. 19.17, 18.; Or, the place of a skull.

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.

See the Notes on Matth. 27.35, 36, to v. 50▪ and on Mark 14.23. to 38. This part also of the History of our Saviour's Passion▪ is best understood, by a comparing together what all the E[illegible: 1 letter]angelists say, which we have before done in our Notes on Matthew [illegible: 1 word] as we shall only observe some few things from it, as here recited, v. 35. And the People stood beholding, and the Rulers also derided him saying, Matthew ch. 27. The chief Priests, Scribes, and Elders, were there mocking. So saith, Mark 15.31. How doth Malice and Hatred for Religion sake, not only out shew Mens reason, but [illegible: 1 letter]lso all their Moral Vertue? and make nothing accounted uncharitable▪ unjust, or indecent to them, into whom this Devil hath once entred. To say nothing of the injustice, and indecencies obvious to every Eye, which these Men shewed upon our Saviour's examination, and Trial. It was now the first Day of the Feast of Vnleavened Bread, the Day following the Passover Night; or (as some think) the Preparation both for the Weekly Sabbath, and for the Passover, (tho the most judicious Interpreters be of the first Opinion) one of them it was; be it which it would. If Atheism, and Irreligion had not been at the height amongst this People, had it been possible that the High Priest, and the chief of the Priests, and the Rulers of the Jews, should have spent this Day, the whole time, from break of the Day till Noon, in accusing, or Condemning Christ? and then have spent the afternoon, in mocking, and deriding him on the Cross as he was dying, breaking all Laws of humanity, and decency, as well as Religion; admiting Annas and Caiaphas were not there; yet some of the chief of the Priests, the Scribes, and the Elders, were certainly there; and behaving themselves there more rudely and indecently than the common People. The People were there beholding him. These were there mocking and deriding a dying Person. But as we say in Philosophy. Corruptio optimi est pessima. So we shall find it true. That Men who are imployed in sacred things, if the true fear of God be not in them, to make them the best, they are certainly the vilest and worst of Men. We read of no rudnesses offered to our Saviour dying, but from the Scribes, Chief Priests, Rulers, and Soldiers. These verses also afford us great Proof of the immortality of the Soul; otherwise the penitent thief could not that Day have been with Christ in Paradise as Christ promised, v. 43. Nor would Christ have committed his Soul into his Fathers hand, if it had been to have expired with the Body, and have vanished into Air. For other things which concern this part of the History, of our Saviour's Passion. See the Notes before mentioned on Matth. 27. from v. 35. to 50.

Marginal references: Psal. 31.5.; Math. 27.50. Joh. 19.30.

49 And all his acquaintance, and the women that followed him from Galilee, stood afar off beholding these things.

For a perfect knowledge of all those things which did happen, after our Saviour's nailing to the Cross, till he died, and was taken down to be buried, all the Evangelists must be consulted. We have made a Collection of them in our Notes on Matth. 27. from v. 51. to v. 57. to which the Reader is here referred. This passage about the Centurion, is taken notice of both by Matthew and Mark; only they say, he said, Truly this was the Son of God. Luke saith, that he said, Certainly this was a Righteous Man. Possibly the sense is the same, and the Centurion by the Son of God, did not mean the Son of God by eternal Generation, but one highly favoured of God, a righteous Man, and very dear to God, and highly beloved of him, for it must be by a very extraordinary Revelation and impression if he had so early a Faith in Christ as God Blessed for ever. I think Mr. Calvin on Matth. 26.54. expounds it well, non vulgarem esse hominem, sed divinitus excitatum statuit. The Centurion determined, that Christ was no ordinary Person, but one stirred up by, and sent of God. It is observable, that Christ had a testimony from all orders of Men almost, except the Scribes, and Priests, and Pharisees. Pontius Pilate, and Herod, declared him innocent. Pilate's Wif[illegible: 1 letter] ▪ acknowledgeth him a Righteous Person. The Thief on the Cross testifieth he had done nothing amiss. Iudas the Traitor, confesseth he had betrayed innocent Blood. The Centurion owneth him to be no ordinary Man, but a Righteous Man, the Son of God. The multitude always owned him. They see they are now run down, they smite their Breasts, say nothing, but depart. Only those that were to have been the teachers of others, are blinded and hardened to their ruin.

53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewen in stone, wherein never man before was laid.

See the Notes on Matth. 27.57, 58.

54 And that day was the preparation, and the sabbath drew on.

Gr. [non-Latin text not transcribed], the Sabbath shined. What Preparation was here intended, whether to the weekly Sabbath of the Jews, (that it was most certainly) or to the Passover also▪ which some will have to have been this year put off to that Day, because of the concurrency of the Weekly and the Annual Feast, I shall not determine, tho the most judicious Interpreters skilled in the Hebrew Writings, think the Passover this year was kept in its season, the Night before. But the Sabbath, that is the seventh Day drew on. The Greek Word signifies shined, the propriety of which term, hath cost Criticks some pains to make out, for it rather began to be Dark ▪ then lightsome, their Sabbath beginning after t[illegible: 1 letter]e setting of the Sun. Some think the Word referred to the evening Star, which began to shine. Others, that it referred to a Lamp or Candle, which they were wont to set up, they call it Luminare descriminationis, the Light of Discrimination, which being set up in their several Families, the Sabbath was accounted to be begun. Others think it referred to the following Day. But there need not much labour in the case, for by the same reason that it is said; The Evening and the Morning made the Sabbath Day. The Sabbath might be said [non-Latin text not transcribed] (that is to begin) when it began to be Dark, not taking the Word in a proper, but in a Metaphorical sense.

Marginal references: Math 27▪ 62. Mark 15.42.

56 And they returned, and prepared spices and and ointments; and rested the sabbath-day, according to the commandment.

See the Notes on Matth. 27.61. It is Beza's observation upon these verses, That Christ being opposed by the Devil, and all his instruments, being now Dead, leaveth two or three poor Women, as it were in the Front of the Battle, intending within a very short time, without much ado, to Triumph over all these terrible adversaries.

Marginal references: Exod. 20.10.

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.

The Burial of Christ.

50 And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just: 51 (The same had not consented to the counsel and deed of them;) he was of Arimathæa, a city of the Jews: who also himself waited for the kingdom of God. 52 This man went unto Pilate, and begged the body of Jesus. 53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid. 54 And that day was the preparation, and the sabbath drew on. 55 And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. 56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

We have here an account of Christ's burial; for he must be brought not only to death, but to the dust of death (Ps. xxii. 15), according to the sentence (Gen. iii. 19), To the dust thou shalt return. Observe,

I. Who buried him. His acquaintance stood afar off; they had neither money to bear the charge nor courage to bear the odium of burying him decently; but God raised up one that had both, a man named Joseph, v. 50. His character is that he was a good man and a just, a man of unspotted reputation for virtue and piety, not only just to all, but good to all that needed him (and care to bury the dead, as becomes the hope of the resurrection of the dead, is one instance of goodness and beneficence); he was a person of quality, a counsellor, a senator, a member of the sanhedrim, one of the elders of the Jewish church. Having said this of him, it was necessary to add that, though he was of that body of men who had put Christ to death, yet he had not consented to their counsel and deed (v. 51), though it was carried by the majority, yet he entered his protest against it, and followed not the multitude to do evil. Note, That evil counsel or deed to which we have not consented shall not be reckoned our act. Nay, he not only dissented openly from those that were enemies to Christ, but be consented secretly with those that were his friends: He himself waited for the kingdom of God; he believed the Old-Testament prophecies of the Messiah and his kingdom, and expected the accomplishment of them. This was the man that appears upon this occasion to have had a true respect for the Lord Jesus. Note, There are many who are hearty in Christ's interests, how, though they do not make any show in their outward profession of it, yet will be more ready to do him a piece of real service, when there is occasion, than others who make a greater figure and noise.

II. What he did towards the burying of him. 1. He went to Pilate, the judge that condemned him, and begged the body of Jesus, for it was at his disposal; and, though he might have raised a party sufficient to have carried off the body by violence, yet he would take the regular course, and do it peaceably. 2. He took it down, it should seem, with his own hands, and wrapped it in linen. They tell us that it was the manner of the Jews to roll the bodies of the dead, as we do little children in their swaddling-clothes, and that the word here used signifies as much; so that the piece of fine linen, which he bought whole, he cut into many pieces for this purpose. It is said of Lazarus, He was bound hand and foot, John xi. 44. Grave-clothes are to the saints as swaddling-clothes, which they shall out-grow and put off, when they come to the perfect man.

III. Where he was buried. In a sepulchre that was hewn in stone, that the prison of the grave might be made strong, as the church, when she was brought into darkness, had her way enclosed with hewn stone, Lam. iii. 2, 9. But it was a sepulchre in which never man before was laid, for he was buried on such an account as never any one before him was buried, only in order to his rising again the third day by his own power; and he was to triumph over the grave as never any man did.

IV. When he was buried. On the day of the preparation, when the sabbath drew on, v. 54. This is given as a reason why they made such haste with the funeral, because the sabbath drew on, which required their attendance to other work, preparing for the sabbath, and going forth to welcome it. Note, Weeping must not hinder sowing. Though they were in tears for the death of Christ, yet they must apply themselves to the sanctifying of the sabbath; and, when the sabbath draws on, there must be preparation. Our worldly affairs must be so ordered that they may not hinder us from our sabbath work, and our holy affections must be so excited that they may carry us on in it.

V. Who attended the funeral; not any of the disciples, but only the women that came with him from Galilee (v. 55), who, as they staid by him while he hung on the cross, so they followed him, all in tears no doubt, and beheld the sepulchre where it was, which was the way to it, and how his body was laid in it. They were led to this, not by their curiosity, but by their affection to the Lord Jesus, which was strong as death and which many waters could not quench. Here was a silent funeral, and not a solemn one, and yet his rest was glorious.

VI. What preparation was made for the embalming of his body after he was buried (v. 56): They returned, and prepared spices and ointments, which was more an evidence of their love than of their faith; for had they remembered and believed what he had so often told them, that he should rise again the third day, they would have spared their cost and pains herein, as knowing that in a short time there would be a greater honour put upon his body, by the glory of his resurrection, than they could put upon it with their most precious ointments; but, busy as they were in this preparation, they rested on the sabbath day, and did none of this servile work thereon, not only according to the custom of their nation, but according to the commandments of their God, which, though the day be altered, is still in full force: Remember the sabbath day, to keep it holy.

CHAP. XXIII.

Verse 2. Perverting the people] GRaece, Turning them up-side down, wreathing them from [non-Latin text not transcribed] their right minds. So Verse 5. He Stirreth up the [illegible: 1 word] [non-Latin text not transcribed]. Gr. He maketh an earthquake in them; rectam toll it de cardine [illegible: 1 word], he throws them off the hinges.

Verse 8. He was exceeding glad] As if he had got some [illegible: 1 word] or inchanter, that would shew him some pleasant sight.

Verse 9. But he answered him nothing] Princes use to [illegible: 1 word] the undecencies of Embassadours by denying them audience: as if [illegible: 1 word] were the way royall to revenge a wrong. Christ [illegible: 1 word] not a word to [illegible: 1 word] (saith one) because Herod had taken away his voice, by beheading the Baptist, who was vox clamantis.

Verse 10. Vehemently accused him] Gr. With great intention [non-Latin text not transcribed] of spirit, and contention of speech. Clamant, ut Stent or a vincant.

Verse 11. Set him at nought] Gr. Made no body of him. [non-Latin text not transcribed] Arrayed him in a gorgeous robe] Or a whit robe, as the old Interpreter hath it. Pilates souldiers clad our Saviour in purple, [non-Latin text not transcribed] (a colour more affected by the Romans) Herod in white, as more affected by the Jewish Nobility.

Verse 12. Pilate and Herod were made friends] Two dogs that are fighting, can easily agree to pursue the Hare that passeth by them. Martiall brings in the Hare thus complaining; In me omnis terraeque aviumque, marisque rapina est: Forsitan & coeli, si canis astra tenet. In littore Siculo cum lepus canum [illegible: 1 word] vim [illegible: 1 word], [illegible: 1 word] Bodin. [illegible: 1 word]. Nat. 359. [illegible: 1 word] marimo captus dicitur: Est enim voracissima [illegible: 2 words], saith Bodin. The wicked can easily unite against the Saints.

Verse 20. Pilate therefore willing, &c.] I read of one that did verily think that Pilate was an honest man, because he was so unwilling to crucifie Christ. But this arose only from the restraint of naturall conscience against so foul a fact.

Verse 25. Him that for sedition] The Jewes before they were banished out of this Kingdome, threw bags of poyson into the Wells and Fountains that the people were to drink of; and so indeavovred to poyson them all: so deale those that sowe sedition, these are the Pests, the botches of humane society.

Verse 28. Weep not for me] We are not so much to lament dolorous sufferings (as Papists use to do in their histrionicall descriptions of his passion) as to lay to heart and lament our sinnes the cause of [illegible: 1 word] When a Papist came to Master Hooper at the stakeAct. & Mon. sol. 1373. and said, Sir, I am sorry to see you thus. Be sorry for thy self man, (said hearty Hooper) and lament thine own wickednesse: for I [illegible: 1 word] well, I thank God, and death to me for Christs sake is welcome.

Verse 29. Blessed are the barren] Better be so, then bring forth children to the murtherer. Hence Hoseas prayes for barrennesse as a blessing on his people, Hos. 9. 14.

Verse 31. What shall be done in the dry?] Lo little sucklings also are here called dry trees, [illegible: 1 word]-wood, such as Gods wrath will soon kindle upon.

Verse 33. Which is called Calvary] As sad a sight to our Saviour, as the bodies of his slain wife and children were to Mauricius the Emperour, who was soon after to be slain also by the command of the traytour Phocas. Let us learn to consider the tyranny and deformity of sin as oft as we passe thorough Church-yards, and Charnell-houses.

Verse 34. Father, forgive them] See the sweet mercy of Christ mindfull and carefull of his enemies, when the paines of hell had taken hold of him, and they, like so many breathing devils, were tormenting him. Pendebat & tamen petebat, saith Augustine. He was slain by them, and yet he begged for them.

Verse 35. Derided him] [illegible: 1 word]. Blew their noses at him. [non-Latin text not transcribed]

Verse 36. Offered him vineger] In stead of wine, which Kings drink much off.

Verse 38. Greek, Latine, and Hebrew] This venerable Elogy and Epitaph, set upon our Saviours Crosse, proclaimed him King of all religion, having reference to the Hebrews, of all wisdom, to the Greeks, of all power to the Latines.

Verse 39. Which were hanged, railed, &c.] Sic plectimur a Deo, nec flectimur tamen, (saith Salvian) corripimur, sed non corrigimur. There are many, quos multò facilius fregeris, quàm flexeris, saith [illegible: 1 word]. Buchanan. Monoceros interimi potest, capi non potest. The wicked are the worse for that they suffer, and will sooner break then bend.

Verse 40. But the other answering] Silent he was for a while, and therefore seemed to consent; till, hearing Christs prayers and the enemies outrages, he brake out into this brave confession, worthy to be written in letters of gold.

Verse 42. Lord, remember me] By this penitent prayer he made his crosse a Jacobs ladder, whereby the Angels descended to fetch up his soul. So did Leonard Caesar burnt at Rappa in Bavaria, whose last words were these, Lord Jesu suffer with me, support [illegible: 1 word]. [illegible: 1 word]. me, give me strength: I am thine, save me, &c. See the Note on Matt. 27. 38.

Verse 43. Verely I say unto thee] See the infinite love of Christ to penitent sinners, in that when he hung upon the tree, and was paying dear [illegible: 1 word] mans sin, he rejected not this malefactors petition. Shall he not hear us now that all is paid and finished? To day shalt thou be with me] This is not every mans happinesse. A pardon is sometimes given to one upon the gallows: but who so [illegible: 1 word] to that, the rope may be his hire. It is not good to put it upon the Psalm of Miserere, and the neck-verse (saith one:) for sometimes he proves no clark.

Verse 47. Certainly this was a righteous man] Bennet the [illegible: 1 word] in King Henry the Eighths daies, being brought to execution, the most part of the people (he exhorted them with suchActs & Mon. fol 949. gravity and sobriety) as also the Scribe who wrote the sentence of Ibid. 1156. & 1423. condemnation against him, did pronounce and confesse that he was Gods servant, and a good man. So when Wiseheart and March, the Martyrs, went toward the stake, they were justified by the beholders, as innocent and godly persons.

Verse 51. The same had not consented] This proved him to be a good man and a just, as Psal. 1. 1. Sir John Cheek was drawn in for fear of death to be present at the condemnation of some of theActs & Mon. 1774. Martyrs. The remorse whereof so mightily wrought upon his heart, that not long after he left this mortall life: whose fall, though it was full of infirmity, yet his rising again by repentance was great, and his end comfortable, saith Master Fox. Waited for the kingdom of God] Gr. Entertained and embraced [non-Latin text not transcribed] it.

Mt 27:1,2.

(a) "the whole multitude" Mt 27:2,11, Mk 15:1, Jn 18:28

This fellow. The word fellow is not in the original. It conveys a notion of contempt, which no doubt they felt, but which is not expressed in the Greek, and which it is not proper should be expressed in the translation. It might be translated, "We found this man."

Perverting the nation. That is, exciting them to sedition and tumults. This was a mere wanton accusation, but it was plausible before a Roman magistrate; for,

1st. The Galileans, as Josephus testifies, were prone to seditions and tumults.

2nd. Jesus drew multitudes after him, and they thought it was easy to show that this was itself promoting tumults and seditions.

Forbidding, &c. About their charges they were very cautious and cunning. They did not say that he taught that men should not give tribute--that would have been too gross a charge, and would have been easily refuted; but it was an inference which they drew. They said it followed from his doctrine. He professed to be a king. They inferred, therefore, if he was a king, that he must hold that it was not right to acknowledge allegiance to any foreign prince; and if they could make this out, they supposed that Pilate must condemn him of course.

Tribute. Taxes.

Caesar. The Roman emperor, called also Tiberius. The name Caesar was common to the Roman emperors, as Pharaoh was to the Egyptian kings. All the kings of Egypt were called Pharaoh, or the Pharaoh; so all the Roman emperors were called Caesar.

(b) "accuse him" Zech 11:8 (c) "We found this fellow" Lk 23:5, Acts 16:20,21, 17:6,7 (d) "forbidding to give tribute" Mt 17:27, 22:21, Mar 12:17 (e) "he himself is Christ a king" Jn 18:36, 19:12

Mt 27:11

(f) "And he answered" 1Timm 6:13

I find no fault. I see no evidence that he is guilty of what you charge him with. This was after Pilate had taken Jesus into the judgment-hall by himself and examined him privately, and had been satisfied in regard to the nature of his kingdom. See Jn 18:33-38. He was then satisfied that though he claimed to be a king, yet his kingdom was not of this world, and that his claims did not interfere with those of Caesar.

(g) "I find no fault" Jn 18:38, 19:4, He 7:26, 1Pet 2:22

The more fierce. The more urgent and pressing. They saw that there was a prospect of losing their cause, and they attempted to press on Pilate the point that would be most likely now to affect him. Pilate had, in fact, acquitted him of the charge of being an enemy to Caesar, and they therefore urged the other point more vehemently.

Stirreth up the people. Excites them to tumult and sedition.

All Jewry. All Judea.

From Galilee to this place. To Jerusalem-that is, throughout the whole country. It is not merely in one place, but from one end of the land to the other.

(h) "more fierce" Ps 57:4

Whether he were a Galilean. He asked this because, if he was, he properly belonged to Herod's jurisdiction, who reigned over Galilee.

Herod's jurisdiction. Herod Antipas, a son of Herod the Great. This was the same Herod that put John the Baptist to death. Jesus had passed the most of his life in the part of the country where he ruled, and it was therefore considered that he belonged to his jurisdiction--that is, that it belonged to Herod, not to Pilate, to try this cause.

(i) "Herod's jurisdiction" Lk 3:1

Vehemently accused him. Violently or unjustly accused him, endeavouring to make it appear that he had been guilty of sedition in Herod's province.

Herod with his men of war. With his soldiers, or his bodyguard. It is probable that in travelling he had a guard to attend him constantly.

Set him at nought. Treated him with contempt and ridicule.

A gorgeous robe. A white or shining robe, for this is the meaning of the original. The Roman princes wore purple robes, and Pilate therefore put such a robe on Jesus. The Jewish kings wore a white robe, which was often rendered very shining or gorgeous by much tinsel or silver interwoven. Josephus says that the robe which Agrippa wore was so bright with silver that when the sun shone on it, it so dazzled the eyes that it was difficult to look on it. The Jews and Romans therefore decked him in the manner appropriate to their own country, for purposes of mockery. All this was unlawful and malicious, as there was not the least evidence of his guilt.

Sent him to Pilate. It was by the interchange of these civilities that they were made friends. It would seem that Pilate sent him to Herod as a token of civility and respect, and with a design, perhaps, of putting an end to their quarrel. Herod returned the civility, and it resulted in their reconciliation.

(o) "set him at nought" Is 49:7, 53:3 (p) "gorgeous robe" Jn 19:5

Made friends together, &c. What had been the cause of their quarrel is unknown. It is Commonly supposed that it was Pilate's slaying the Galileans in Jerusalem, as related in Lk 13:1,2. The occasion of their reconciliation seems to have been the civility and respect which Pilate showed to Herod in this case. It was not because they were united in hating Jesus, as is often the case with wicked men, for Pilate was certainly desirous of releasing him, and both considered him merely as an object of ridicule and sport. It is true, however, that wicked men, at variance in other things, are often united in opposing and ridiculing Christ and his followers; and that enmities of long standing are sometimes made up, and the most opposite characters brought together, simply to oppose religion. Comp. Ps 83:5-7.

(q) "friends" Acts 4:27

Nothing worthy of death is done unto him. Deserving of death. The charges are not proved against him. They had had every opportunity of proving them, first before Pilate and then before Herod, unjustly subjecting him to trial before two men in succession, and thus giving them a double opportunity of condemning him, and yet, after all, he was declared by both to be innocent. There could be no better evidence that he was innocent.

I will therefore chastise him. The word chastise here means to scourge or to whip. This was usually done before capital punishment, to increase the sufferings of the man condemned. It is not easy to see the reason why, if Pilate supposed Jesus to be innocent, he should propose publicly to scourge him. It was as really unjust to do that as it was to crucify him. But probably he expected by this to conciliate the minds of his accusers; to show them that he was willing to gratify them if it could be done with propriety; and perhaps he expected that by seeing him whipped and disgraced, and condemned to ridicule, to contempt, and to suffering, they would be satisfied. It is farther remarked that among the Romans it was competent for a magistrate to inflict a slight punishment on a man when a charge of gross offence was not fully made out, or where there was not sufficient testimony to substantiate the precise charge alleged. All this shows,

1st. the palpable injustice of our Lord's condemnation;

2nd. the persevering malice and obstinacy of the Jews; and,

3rd. the want of firmness in Pilate. He should have released him at once; but the love of popularity led him to the murder of the Son of God. Man should do his duty in all situations; and he that, like Pilate, seeks only for public favour and popularity, will assuredly be led into crime.

(s) "chastise" Is 53:5

Mt 27:20, also Mt 27:21-23

Mt 27:26

(u) "were instant" Ps 22:12, Lk 23:5

(1) "gave sentence", or "assented" (v) "as they required" Ex 23:2

Mt 27:32.

After Jesus. Probably to bear one end of the cross. Jesus was feeble and unable to bear it alone, and they compelled Simon to help him.

(x) "as they led him away" Mt 27:32, Mk 15:21, Jn 19:17

Daughters of Jerusalem. Women of Jerusalem. This was a common mode of speaking among the Hebrews.

Weep for yourselves, &c. This refers to the calamities that were about to come upon them in the desolation of their city by the Romans.

To the mountains, Fall on us, &c. This is an image of great calamities and judgments. So great will be the calamities that they will seek for shelter from the storm, and will call on the hills to protect them. The same figure is used respecting the wicked in the day of judgment in Rev 6:16,17. Compare also Is 2:21

(z) "Then shall they begin" Isa 2:19, Hos 10:8, Rev 16:6, 9:6

For if they do these things in a green tree, & c. This seems to be a proverbial expression. A green tree is not easily set on fire; a dry one is easily kindled and burns rapidly; and the meaning of the passage is-- "If they, the Romans, do these things to me, who am innocent and blameless; if they punish me in this manner in the face of justice, what will they not do in relation to this guilty nation? What security have they that heavier judgments will not come upon them? What desolations and woes may not be expected when injustice and oppression have taken the place of justice, and have set up a rule over this wicked people?"

Our Lord alludes, evidently, to the calamities that would come upon them by the Romans in the destruction of their city and temple. The passage may be applied, however, without impropriety, and with great beauty and force, to the punishment of the wicked in the future world. Thus applied, it means that the sufferings of the Saviour, as compared with the sufferings of the guilty, were like the burning of a green tree as compared with the burning of one that is dry. A green tree is not adapted to burn; a dry one is. So the Saviour --innocent, pure, and holy--stood in relation to suffering. There were sufferings which an innocent being could not endure. There was remorse of conscience, the sense of guilt, punishment properly so called, and the eternity of woes. He had the consciousness of innocence, and he would not suffer for ever. He had no passions to be enkindled that would rage and ruin the soul. The sinner is adapted to sufferings, like a dry tree to the fire. He is guilty, and will suffer all the horrors of remorse of conscience. He will be punished literally. He has raging and impetuous passions, and they will be enkindled in hell, and will rage for ever and ever. The meaning is, that if the innocent Saviour suffered so much, the sufferings of the sinner for ever in hell must be more unspeakably dreadful. Yet Who could endure the sufferings of the Redeemer on the cross for a single day? Who could bear them for ever and ever, aggravated by all the horrors of a guilty conscience, and all the terrors of unrestrained anger, and hate, and fear, and wrath? Why WILL the wicked die?

(a) "For if they" Prov 11:31, Jer 25:29, Eze 20:47, 21:4, 1Pet 4:17

(2) "Calvary", or "the place of a skull"

Father, forgive them. This is a fulfillment of the prophecy in Isa 53:12: He made intercession for the transgressors. The prayer was offered for those who were guilty of putting him to death. It is not quite certain whether he referred to the Jews or to the Roman soldiers. Perhaps he referred to both. The Romans knew not what they did, as they were really ignorant that he was the Son of God, and as they were merely obeying the command of their rulers. The Jews knew, indeed, that he was innocent, and they had evidence, if they would have looked at it, that he was the Messiah; but they did not know what would be the effect of their guilt; they did not know what judgments and calamities they were bringing down upon their country. It may be added, also, that, though they had abundant evidence, if they would look at it, that he was the Messiah, and enough to leave them without excuse, yet they did not, in fact, believe that he was the Saviour promised by the prophets, and had not, in fact, any proper sense of his rank and dignity as "the Lord of glory." If they had had, they would not have crucified him, as we cannot suppose that they would knowingly put to death their own Messiah, the hope of the nation, and him who had been so long promised to the fathers. 1Cor 2:8. We may learn from this prayer--

1st. The duty of praying for our enemies, even when they are endeavouring most to injure us.

2nd. The thing for which we should pray for them is that God would pardon them and give them better minds.

3rd. The power and excellence of the Christian religion. No other religion teaches men to pray for the forgiveness of enemies; no other disposes them to do it. Men of the world seek for revenge; the Christian bears reproaches and persecutions with patience, and prays that God would pardon those who injure them, and save them from their sins.

4th. The greatest sinners, through the intercession of Jesus, may obtain pardon. God heard him, and still hears him always, and there is no reason to doubt that many of his enemies and murderers obtained forgiveness and life. Comp. Acts 2:37, 42, 43, 7:7, 14:1.

They know not what they do. It was done through ignorance, Acts 3:17. Paul says that, "had they known it, they would not have crucified the Lord of glory," 1Cor 2:8. Ignorance does not excuse altogether a crime if the ignorance be wilful, but it diminishes its guilt. They had evidence; they might have learned his character; they might have known what they were doing, and they might be held answerable for all this. But Jesus here shows the compassion of his heart, and as they were really ignorant, whatever might have been the cause of their ignorance, he implores God to pardon them. He even urges it as a reason why they should be pardoned, that they were ignorant of what they were doing; and though men are often guilty for their ignorance, yet God often in compassion overlooks it, averts his anger, and grants them the blessings of pardon and life. So he forgave Paul, for he "did it in ignorance, in unbelief," 1Timm 1:13. So God winked at the ignorance of the Gentiles, Acts 17:30. Yet this is no excuse, and no evidence of safety, for those who in our day contemptuously put away from them and their children the means of instruction.

(c) "Father, forgive them" Mt 5:44, Acts 7:60, 1Cor 4:12

Mt 27:41, also Mt 27:42-44

In letters of Greek, &c. Mt 27:37

One of the malefactors. Mt 27:44 says "the thieves-- cast the same in his teeth." See the apparent contradiction in these statements reconciled in the Notes on that place.

If thou be Christ. If thou art the Messiah; if thou art what thou dost pretend to be. This is a taunt or reproach of the same kind as that of the priests in Lk 23:35.

Save thyself and us. Save our lives. Deliver us from the cross. This man did not seek for salvation truly; he asked not to be delivered from his sins; if he had, Jesus would also have heard him. Men often, in sickness and affliction, call upon God. They are earnest in prayer. They ask of God to save them, but it is only to save them from temporal death. It is not to be saved from their sins, and the consequence is, that when God does raise them up, they forget their promises, and live as they did before, as this robber would have done if Jesus had heard his prayer and delivered him from the cross.

(e) "one of the malefactors" Lk 17:34-36

Dost not thou fear God, &c. You are condemned to die as well as he. It is improper for you to rail on him as the rulers and Romans do. God is just, and you are hastening to his bar, and you should therefore fear him, and fear that he will punish you for railing on this innocent man.

Same condemnation. Condemnation to death; not death for the same thing, but the same kind of death.

(f) "Dost not thou" Ps 36:1 (g) "thou art in the same condition" Jer 5:3

Due reward for our deeds. The proper punishment for our crimes. They had been highwaymen, and it was just that they should die.

(h) "hath done nothing amiss" 1Pet 1:19.

Remember me. This is a phrase praying for favour, or asking him to grant him an interest in his kingdom, or to acknowledge him as one of his followers. It implied that he believed that Jesus was what he claimed to be--the Messiah; that, though he was dying with them, yet he would set up his kingdom; and that he had full power to bless him, though about to expire. It is possible that this man might have heard him preach before his crucifixion, and have learned there the nature of his kingdom; or it may have been that while on the cross Jesus had taken occasion to acquaint them with the nature of his kingdom. While he might have been doing this, one of the malefactors may have continued to rail on him while the other became truly penitent. Such a result of preaching the gospel would not have been unlike what has often occurred since, where, while the gospel has been proclaimed, one has been "taken and another left;" one has been melted to repentance, another has been more hardened in guilt. The promise which follows shows that this prayer was answered. This was a case of repentance in the last hour, the trying hour of death; and it has been remarked that one was brought to repentance there, to show that no one should despair on a dying bed; and but one, that none should be presumptuous and delay repentance to that awful moment.

When thou comest, &c. It is impossible now to fix the precise idea which this robber had of Christ's coming. Whether it was that he expected that he would rise from the dead, as some of the Jews supposed the Messiah would; or whether he referred to the day of judgment; or whether to an immediate translation to his kingdom in the heavens, we cannot tell. All that we know is, that he fully believed him to be the Messiah, and that he desired to obtain an interest in that kingdom which he knew he would establish.

(i) "Lord" Ps 106:4,5, Rom 10:9,10, 1Cor 6:10,11

Today, &c. It is not probable that the dying thief expected that his prayer would be so soon answeyed. It is rather to be supposed that he looked to some future period when the Messiah would rise or would return; but Jesus told him that his prayer would be answered that very day, implying, evidently, that it would be immediately at death. This is the more remarkable, as those who were crucified commonly lingered for several days on the cross before they died; but Jesus foresaw that measures would be taken to hasten their death, and assured him that that day he should receive an answer to his prayer and be with him in his kingdom.

Paradise. This is a word of Persian origin, and means a garden, particularly a garden of pleasure, filled with trees, and shrubs, and fountains, and flowers. In hot climates such gardens were peculiarly pleasant, and hence they were attached to the mansions of the rich and to the palaces of princes. The word came thus to denote any place of happiness, and was used particularly to denotes the abodes of the blessed in another world. The Romans spoke of their Elysium, and the Greeks of the gardens of Hesperides, where the trees bore golden fruit. The garden of Eden means, also, the garden of pleasure, and in Gen 2:8 the Septuagint renders the word Eden by Paradise. Hence this name in the Scriptures comes to denote the abodes of the blessed in the other world. 2Cor 12:4. The Jews supposed that the souls of the righteous would be received into such a place, and those of the wicked cast down to Gehenna until the time of the judgment. They had many fables about this state which it is unnecessary to repeat. The plain meaning of the passage is, "To-day thou shalt be made happy, or be received to a state of blessedness with me after death." It is to be remarked that Christ says nothing about the p1ace where it should be, nor of the condition of those there, excepting that it is a place of blessedness, and that its happiness is to commence immediately after death (see also Php 1:23); but from the narrative we may learn--

1st. That the soul will exist separately from the body; for, while the thief and the Saviour would be in Paradise, their bodies would be on the cross or in the grave.

2nd. That immediately after death--the same day--the souls of the righteous will be made happy. They will feel that they are secure; they will be received among the just; and they will have the assurance of a glorious immortality.

3rd. That state will differ from the condition of the wicked. The promise was made to but one on the cross, and there is no evidence whatever that the other entered there. See also the parable of the rich man and Lazarus, Lk 16:19-31.

4th. It is the chief glory of this state and of heaven to be permitted to see Jesus Christ and to be with him: "Thou shalt be with me." "I desire to depart and to be with Christ," Php 1:23, Rev 21:23, 5:9-14.

(k) "verily" Rom 5:20,21

Mt 27:45, also Mt 27:46-50.

(3) "darkness over all the earth" or, "land"

Mt 27:52, also Mt 27:53-55

The things which were done. The earthquake, the darkness, and the sufferings of Jesus.

Smote their breasts. In token of alarm, fear, and anguish. They saw the judgments of God; they saw the guilt of the rulers; and they feared the further displeasure of the Almighty.

Mt 27:57, also Mt 27:58-61 Mk 15:42, also Mk 15:43-47.

[We found this fellow perverting the nation.] "A disciple corrupting his food publicly, as did Jesus of Nazareth." 'To corrupt their food publicly,' is a phrase amongst the Rabbins to denote a mingling of true doctrine with heresy, and the true worship of God with idolatry. This was the accusation they framed against our Saviour at this time, that he taught heterodox and destructive principles, such especially as would tend to turn off and alienate the people from their obedience to the Romans. Aruch recites this passage of the Talmud more cautiously; for instead of as Jesus of Nazareth did, he hath it, as Jeroboam did.

[He sent him to Herod.] Did Pilate do this as yielding to Herod a jurisdiction in capital matters within the city of Jerusalem upon those that were Galileans? Probably he did it, either in flattery to the tyrant, or else that he might throw off from himself both the trouble and the odium that might arise upon the occasion of condemning Jesus, whom he judged to be an innocent man, and whom in some measure he pitied, looking upon him as a sort of a delirant person, one not very well in his wits: which opinion also Herod seems to have conceived of him, by putting upon him that fool's coat wherewith he clothed him: which I should willingly enough render white and shining, but that I observe our evangelist, when he hath occasion to mention such a garment, calls it a white and shining robe expressly. Chapter 9:29, his garment was white and glistering: Acts 1:10, two men in white apparel.

[Then shall they begin to say to the mountains, &c.] So they do say, Revelation 6:6: from whence, among other arguments, it may be reasonably supposed, that that chapter treats of the plagues and afflictions that should forerun the destruction of Jerusalem, and, indeed, the destruction and overthrow itself. Weigh the place accurately; and perhaps thou wilt be of the same mind too. Nay, I may further add, that perhaps this observation might not a little help (if my eyes fail me not) in discovering the method of the author of the Book of the Revelation.

[If they do these things in a green tree, &c.] Consult John Baptist's expression, Matthew 3:10; "Now also the axe is laid to the root of the tree," viz., then when the Jewish nation was subdued to the government of the Romans, who were about to destroy it. And if they deal thus with me, a green and flourishing tree, what will they do with the whole nation, a dry and sapless trunk?

[They cast lots.] They cast lots for his seamless coat, John 19:23,24. Moses is supposed to have ministered in such a garment: "In what kind of garment did Moses attend the seven days of consecration? In a white vestment. Rabh Cahnah saith, In a white vestment, wherein there was no seam." The Gloss is, "The whole garment was made of one thread, and not as our clothes are, which have their sleeves sewed to the body with a seam." But he gives a very senseless reason why his coat was without a seam; viz., to avoid the suspicion lest Moses should at any time hide any consecrated money within the seams of his coat.

[They brought him vinegar.] Vinegar was the common drink of the Roman soldiers; and hence those to whom the custody of crucified persons was committed had it always ready by them. "He commanded that no soldier should drink wine in their expedition, but that every one should content himself with vinegar."

"The provision this man (viz. Misitheus) made in the commonwealth was such, that there never was any great frontier-city which had not vinegar, bread-corn, and bacon, and barley, and chaff, laid up for a whole year," &c. "Thou shalt give us as much hay, chaff, vinegar, herbs, and grass, as may suffice us."

Hence it may become less difficult to reconcile the evangelist amongst themselves, speaking of wine given him mixed with myrrh, and of vinegar too; viz., a twofold cup: one, before he was nailed to the cross, i.e. of wine mingled with myrrh; the other, of vinegar, while he hung there: the first, given by the Jews according to their custom; the second, by the soldiers, in abuse and mockery. But if you will grant a third cup, then all difficulty vanisheth indeed. Let the first be wine mingled with myrrh; the second, vinegar mingled with gall; the third, mere vinegar: which the soldiers gave to malefactors if they had desired drink, being that which they drank themselves. Hence the vessel filled with vinegar, was always in readiness, that the soldiers might drink when they had a mind, and persons also upon the cross, if they stood in need of it.

[Lord, remember me.] Christ is now upon the cross, as of old Joseph was in the prison, between two malefactors. There one of them was delivered, the other hanged; here one obtains salvation, the other perisheth. The faith of this thief is admirable; and kept even pace with that of the apostles, if, in some circumstances, it did not go beyond it. The apostles acknowledged 'Jesus to be the Messiah'; and so doth he: with this addition, which I question whether they did so clearly own and know or no, viz., that Christ should reign and have his kingdom after his death. He seems to have a sounder judgment concerning Christ's kingdom than the apostles themselves, as may be gathered from their question, Acts 1:6.

It pleased God, in this last article of time, to glorify the riches of his grace in a singular and extraordinary manner, both in the conversion of a sinner and the forgiveness of his sins: I say in such an article of time which the world had never before seen, nor ever was like to see again; viz., in the very instant wherein the Messiah was finishing his redemption. It was not unknown to either of the thieves that Jesus was therefore condemned to die because he had professed himself 'the Christ'; hence that of the impenitent malefactor, "If thou art Christ, save thyself and us." And if the penitent thief did for a while join with the other in his petulant reproaches (which seems intimated to us Matthew 27:44), yet was his heart touched at length, and, perhaps, upon his observation of that miraculous darkness which at that time had covered the world.

[Today shalt thou be with me in paradise.] I. Let us here first consider the phrase in paradise: in common Jewish speech, in the garden of Eden. In what sense we may collect from these following passages: "The Rabbins have a tradition. There are four that went into paradise: namely, Ben Azzai, Ben Zumah, Acher, and R. Akibah. R. Akibah saith unto them, 'When you come to the stones of pure marble, do not ye say Waters, waters [i.e. Alas! these waters will hinder us from going forward]; for it is written, He that telleth lies shall not dwell in my presence [now, it would be a lie to call white marble water].'" "Ben Azzai looked with some curiosity about him, and died: of him the Scripture speaks, 'Precious in the eyes of the Lord is the death of his saints.' Ben Zumah looked with some curiosity about him, and he was disturbed in his intellectuals: of him the Scripture speaketh, 'Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.'"

Aruch, reciting these words, saith, "It is called paradise, under the signification of the garden of Eden, which is reserved for the just. This place is in the heavens, where the souls of the just are gathered together." And the Talmudical Gloss hath it much to the same sense: "These four, by God's procurement, went up into the firmament."

While we are reading these passages, that story may easily occur to mind of St. Paul's being "caught up into paradise," 2 Corinthians 12; and perhaps the legend before us is but the ape of that story. In the story it is observable, that paradise and the 'third heaven' are one and the same thing: in the legend paradise and the highest heavens. For so the doctors comment upon the word in Psalm 68:5: "There are seven classes or degrees of just persons, who see the face of God, sit in the house of God, ascend up unto the hill of God, &c. And to every class or degree there is allotted their proper dwellingplace in paradise. There are also seven abiding places in hell. Those that dwell in paradise, they shine like the shining of the firmament, like the sun, like the moon, like the firmament, like the stars, like lightning, like the lilies, like burning lamps."

II. Our Saviour, therefore, telling the penitent thief, This day shalt thou be with me in paradise, he speaks in the common dialect, and to the capacity of the thief; viz., that he should be in heaven with Christ, and with all just persons that had left this world. Nor, indeed, would I fetch the explication of that article of our creed, He descended into hell, from any passage in the Scripture sooner than this here: adding this, that we must of necessity have recourse to the Greek tongue for the signification of the word, which they generally use to denote the state of the dead, as well the blessed as the miserable. Those who expound that passage in 1 Peter 3:19, of his going down from the cross into hell to preach to the spirits in prison there, do very little regard the scope of the apostle, and are absolute strangers to his meaning in it. For,

1. In that he shuts up the generation before the flood in an infernal prison, he falls in with the received opinion of that nation, which was, that that generation had no part in the world to come; and that they were condemned to boiling waters in hell.

2. He compares the present generation of the Jews with that generation before the flood; that Christ did of old preach even to that generation, and so he hath done to this; that that generation perished through its disobedience, and so will this. He runs much upon the same parallel in his second Epistle, chapter 3:6, &c. We must observe, that the apostle makes his transition from the crucifixion and resurrection of our Saviour directly to the generation before the flood, passing over all those generations that came between, on purpose that he might make the comparison betwixt that and the age he lived in.

[Wrapped it in linen.] "Mar Zutra saith, that out of the linen in which they wrapped up books, when it grew old they made shrouds for the dead of the precept; for this is to their disgrace." The Gloss adds, "That they do it of the linen wherein they fold up the book of the Law." Him who had suffered death by the sentence of the Sanhedrim, or magistrate, they were wont to call the dead of the precept, because he was executed according to the precept: and such a one to them was our Jesus. Now as to one that was condemned to death by the magistrate, they had an opinion that by how much the more disgracefully they dealt with him, by so much the greater atonement was made for him. Hence that expression, "They did not openly bewail him, that that very setting him at nought" (no man lamenting him) "might redound to his atonement." And from thence, perhaps, if the women at Jerusalem had bewailed any other person as they bewailed our Saviour, that other person might have said, "Ye daughters of Jerusalem, weep not for me, lest ye cut short my atonement": but Christ speaks to them upon a far different account. And under this notion they wrapped one that had been so executed, in some ragged, torn, old, dirty windingsheets; that this disgrace, being thrown upon him, might augment his expiation. But this good Arimathean behaves himself otherwise with Jesus, as having conceived quite another opinion concerning him.

[And the sabbath drew on.] The vulgar reads, the sabbath began to dawn: not ill rendered. Beza reads, and the sabbath succeeded: not properly. One would have thought it would have been more congruously said, it began to be dark towards the sabbath: for the night before the sabbath was coming on: but,

I. The sabbatical candles that were lighted in honour of the sabbath were now set up. "There are three things which it is necessary a man should warn those of his own house of on the evening of the sabbath, when night is coming on: Have you paid your tenths? Have you begun your Erubhick society? Light up your candle." "Men and women are bound to light up a candle in their houses upon the sabbath day. If a man hath not bread to eat, yet he must beg from door to door to get a little oil to set up his light." These things being noted, the evangelist may not be improperly understood thus, "The sabbath began to shine with the lights set up"; respect being had to these sabbath candles. But I do not acquiesce here.

II. The evening of the sabbath was called amongst the Jews light. By the light of the fourteenth day they make a search for leaven by the light of a candle. By the light of the fourteenth day; that is, on the evening, or in the night that immediately precedes that day. So Rambam upon the place, "the search for leaven is in the night of the fourteenth day, although the eating of leavened bread is not forbidden before the noon of the fourteenth day. But they instituted this because it is most convenient searching in the night time by candlelight; and at that time also all persons are at home."

"The woman that miscarries on the light [i.e. the evening] of the eighty-first day, the Shammean school absolves her from any offering: but the school of Hillel doth not." The Gloss hath it, on the light of the eighty-fist day, i.e. in the night of the eighty-first day. The question disputed there is: "The woman that had been brought to bed of a girl was bound to the purification of eighty days"; when those days were at an end, then she was bound to offer, Leviticus 12:5,6. Now therefore seeing the oblation was to be brought on the eighty-first day, the question is, What if the woman should happen to miscarry within the very night that begins the eighty-first day, must she the next day offer one or two sacrifices? one for the girl, and one for that of which she hath miscarried? The Shammean school will have but one, but the school of Hillel saith two.

Pesikta speaking concerning a vowed sacrifice, from Leviticus 7:17, hath this passage: "Perhaps it may be eaten on the light [i.e. the evening] of the third day. The text saith upon the third day; it is eaten until the third day. It is not eaten on the light [i.e. the evening, or the night] of the third day": for then the third day was actually begun. But now in this phrase they restrain the word especially to the beginning of the night, though sometimes it is taken for the whole night, as in that tradition newly quoted concerning the woman that miscarried: and so the Gloss upon Pesachin. Maimonides discoursing about putting away the leaven which ought to be on the light of the fourteenth day, i.e. on the night that begins the fourteenth day, hath this passage; "By prescription of the scribes they search for, and cast out their leaven in the night; namely, the beginning of that night that ushers in the fourteenth day." Much to the same sense the Gemarist concerning the light: "How comes twilight to be called light? From thence, because it is written, In the twilight, in the evening, of the day," Proverbs 7:9. Rambam thinks it so called by a rule of contraries; for so he in Pesachin: "The night is called light, by the same rule that they call many other things by their contraries."

But the Gemarists upon the place affirm that the evening is not improperly called light, and prove it from that expression, Psalm 148:3: Praise him all ye stars of light. However unsuitably therefore it might sound in the ears of Greeks or Latins, when they hear the evening or the beginning of the night expressed by the light of the sabbath, yet with the Jews it was a way of expression very usual: and they could readily understand the evangelist speaking in their own vulgar way, when he would tell us the night of the sabbath drew on; but expresseth it by the light of the sabbath began to shine.

[And rested the sabbath day.] If our Saviour was taken down from the cross about sunset, as it was provided, Deuteronomy 21:23; Joshua 8:29, then had the women this interim of time to buy their spices and despatch other business before the entry of the sabbath day.

I. Between the suns. So they called that space of time that was between the setting of the sun and the appearance of any star.

II. Might they not have that space of time also that was between the first and second star? We may judge something from this passage: "In the evening of the sabbath, if he see one star and do any work, he is acquitted; but if he see two stars, let him bring his trespass-offering."

III. Might they not have some farther allowance in the case of funerals? We may judge from this passage: "they do all works necessary about the dead [on the sabbath day]; they anoint him, they wash him, provided only that they do not stir a limb of him," &c. It was not safe for those women to shew themselves too busy in preparing for his interment; especially seeing Jesus died as a malefactor, and was odious to the people: this might exasperate the people against them, and so much the more too, if they should, in the least measure, violate the sabbath day. But further, besides the honour they gave to the sabbath, it was not prudence in them to break it for a work which they thought they might as well do when the sabbath was done and over.

In this chapter we have a relation of the blackest and saddest tragedy that ever was acted upon the stage of the world, namely, the barbarous and bloody murder of the holy and innocent Jesus, by the Jews his own countrymen, the best of kings put to death by his own subjects. And the first step towards it, is his arraignment before Pilate and Herod; they post him from one to another; Pilate sends him to Herod; and Herod having made sufficient sport with him remands him to Pilate; neither of them find any fault in him worthy of death, yet neither of them would release him.

Here observe, that our Saviour, being before Pilate, answers him readily and cautiously; Art thou the King of the Jews? says Pilate. Thou sayest it, says our Saviour. Art thou the Christ, the Son of the Blessed? He replied, I am. Hence says the apostle, That Jesus Christ before Pontius Pilate witnessed a good confession. 1Tim 6:13

Teaching us, that though we may, and sometimes ought, to hold our peace, when our reputation is concerned, yet we must never be silent, when the honor of God and his truth may be effectually promoted by a free and full confession.

Yet it is farther observable, that our Saviour being before Herod, would neither answer him to any question, nor work any miracle before him. This was an instance and evidence of our Lord's great humility, in refusing to work miracles before Herod, who desired it only to gratify his curiousity. Thus do vile men abuse the power of God, desiring to see it exerted for admiration and pastime; not to be convinced or converted by it, but only to please thier foolish fancy. And as admirable was the patience and humility of Christ, and his present silence, who neither at Herod's request, nor at the Jews importunity and false accusations, could be moved to answer anything.

Observe farther, that though Herod had murdered Christ's forerunner, John the Baptist, and our Saviour's own life was in danger by Herod heretofore, yet now he has him in his hands, he lets him go; only he first abuses him, and mocks him, and arrays him in a gorgeous robe, like a mock-king. Thus were all the marks of scorn imaginable put upon our dear Redeemer; yet all this jeering and sportful shame did our Lord undergo, to show what was due unto us for our sins; and also to give us an example to bear all the shame and reproach imaginable for his sake; who, for the joy that was set before him, despised the shame, Heb 12:2

Observe lastly, the wicked accusation brought in against our blessed Redeemer; We found (say they) this fellow perverting the nation, forbidding to give tribute to Caesar. Oh hellish untruth! How directly contrary to the whole curse and tenor of Christ's life was this accusation! By his doctrine he preached up subjection to governors and government; saying, Render to Caesar the things that are Caesar's. And by his practice he confirmed his own doctrine, working a miracle to pay tribute to Caesar. Satan could help them to draw up an indictment as black as hell, against the innocent Jesus, but all the powers of hell and darkness could not prove a tittle of it.

Observe here, 1. How unwilling, how very unwilling, Pilate was to be an instrument of our Saviour's death; one while he expostulates with the chief priests, saying, What evil hath he done? No, St. Luke here declares, Pilate came forth three several times, professing that he found no fault in him.

Where note, how much more justice and equity Christ me with from Pilate, an heathen, than from the chief priests and people of the Jews, professing the true religion! Oh how desperate is the hatred that grows upon the root of religion!

Learn hence, that hypocrites within the church, may be guilty of such tremendous acts of wickedness, as the consciences of infidels and pagans without the church may boggle at, and protest against. Pilate, a pagan, absolves Christ, while the hupocritical Jews, that heard his doctrine, and saw his miracles, do condemn him.

Observe, 2. How Pilate at last suffers himself to be overcome with the importunity of the Jews, and delivers the holy and innocent Jesus, contrary to his judgment and conscience, to the will of his murderers. It is a vain apology for sin when persons pretend, that they are not committed with their own consent, but at the instigation and importunity of others; for such is the frame and constitution of man's soul, that none can make a person wicked without his own consent: it was no extenuation of Pilates's sin, no alleviation of his punishment, that to please the people he delivered our Saviour, contrary to the directions of his own conscience, to be crucified.

Observe, 3. The person whose life the wicked Jews preferred before the life of the holy Jesus, Barabbas: We will that thou release Barabbas, and deliver Jesus. Mark these hypocritical high priests, who pretended such zeal for God and religion; they prefer the life of a person guilty of the highest immoralities and debaucheries, even murder and sedition, before the best man that ever lived in the world.

But whence sprang the malice and hatred of the high priests and of the Jews, against our Saviour?

Why plainly from hence, Christ interpreted the law of God more strictly than their lusts can bear; and he lived a more holy, useful, and excellent life, than they could endure.

Now nothing enrages the men of the world more against the professors, but especially the preachers of the gospel, than holiness of doctrine, and strictness of life and conversation. Such as preach and live well, let them expect such enmity and opposition, such malice and persecution, such sufferings and trials, as will shock an ordinary patience and constancy of mind. Our Master met with it, let his zealous ministers prepare for it.

The sentence of death being passed by Pilate, who can with dry eyes behold the sad pomp of our Saviour's execution? Forth comes the blessed Jesus out of Pilates's gates, bearing that cross, which soon after was to bear him. With his cross on his shoulder, he marches towards's Golgotha; and when they see he can go no faster, they compel Simon of Cyrenia, not out of compassion but indignation, to bear his cross: this Cyrenian being a Gentile who bore Christ's cross, some think thereby was signified, that the Gentiles should have a part in Christ, as well as the Jews, and be sharers with them in the benefits of the cross.

There were four sorts of persons which attended our Saviour at his crucifixion; the executioners that tormented him, the Jews that mocked him, the spectators and lookers on, that marked him, and sympathizing friends which lamented him: these last Christ bespoke, Weep not for me, but for yourselves; that is, "Weep rather upon your own account than mine: reserve your sorrows for the calamities coming upon yourselves and your children." It is very probable, that the tears and lamentations of many of these mourners were but the fruits of tender nature, not the effects of faith, and flowing from a principle of grace.

Learn thence, that melting affections and sorrows, even from the sense of Christ's sufferings, are not infalible marks of grace. The history of Christ's sufferings are very tragical and pathetical, and may melt ingenuous nature, where there is no renewed principle of grace. These motions of the affections may rather be a fit and mood, than the very frame and temper of the soul.

There are times and seasons when the roughest and most obdurate heart may be pensive and tender; but that is not is temper and frame, but only a fit, a pang, a transient passion. There is no inferring or concluding then a work of grace upon the heart, simply and barely from the movings or meltings of the affections. Nature will have its good moods, but grace is steady: Daughters of Jerusalem, weep not for me, says Christ.

Here we see the infamous company that our holy Lord suffered with; two thieves. It had been a sufficient disparagement to our blessed Saviour, to be sorted with the best of men; but to be numbered with the scum of mankind, is such an indignity as confounds our thoughts: this was designed by the Jews to dishonor and disgrace our Saviour the more; and to persueade the world, that he was the greatest of offenders: but God overruled this, of rfulfilling an ancient prophecy concerning the Messiah, And he was numbered with the transgressors. Isa 53:12

Christ had often preached the doctrine of forgiving enemies, and praying for them; he practises it here himself in a most exemplary manner.

Where note,

1. The mercy desired and prayed for; and that is, forgiveness.

2. The person desiring that mercy, Christ, the dying Jesus.

3. The persons for whom it is desired, his bloody murderers; Father, forgive them.

4. The argument used, or motive urged, to procure this mercy: Forgive them, for they know not what they do.

Learn hence,

1. That ignorance is the usual cause of enmity against Christ.

2. That there is forgiveness with God, for such as oppose, yea, persecute Christ out of ignorance.

That to forgive enemies, and to beg forgiveness for them, is an evidence of a Christ-like frame of Spirit; Father, forgive them: not that the gospel requires of us an insensibility of wrongs and injuries; that allows us a sense of offered evils though it forbids us to revenge them; yet the more tender our resentments are, the more excellent our forgiveness is: so that a forgiving spirit does not exclude a sense of injuries; but the sense of injuries graces the forgiveness of them: neither does the gospel require us, under the notion of forgiving injuries, to deliver up our rights and properties to the lusts of everyone that will invade them, but meekly to receive evil, and readily to return good.

Observe here, 1. A mighty aggravation of our Lord's sufferings upon the cross; namely, the mocking derision which he met with in his dying moments. As he endured the pain so he despised the shame; cruel mockings was our Lord tried with, both from the common people and from the chief priests; yet the common people's reviling him, and wagging their heads at him, was not so much to be taken notice of, as the chief priests, who were men of age and gravity, and the ministers of religion: for them barbarously to mock him in his misery; and, what was worse, atheistically to jeer and scoff at his faith and affiance in God, saying, He trusted in God that he would deliver him: let him deliver him, if he will have him; this was such an indignity as confounds our thoughts.

But from hence we learn,

1. That persecutors are generally atheistical scoffers: the chief priests and elders, who persecuted Christ, do blaspheme God; they mock at his power, and deride his providence, which was as wicked as to deny his being.

2. We learn from this example, that such as minister to God in holy things by way of office, if they be not the best, they are generally the worst of men; no such bitter enemies to the power of godliness, as such preachers who were never experimentally acquainted with the efficacy and power of it upon their own hearts and lives.

Observe, 2. The inscription wrote by Pilate over our suffering Saviour, this is Jesus, the king of the Jews. It was the custom of the Romans, when they crucified a malefactor, to publish the cause of his death in capital letters, placed over the head of the person.

Now it is observable how wonderfully the wisdom of God overruled the heart and pen of Pilate, to draw this title, which was truly honorable, and fix it to his cross. Pilate is Christ's herald, and proclaims him King of the Jews.

Learn hence, that the kingship and regal dignity of Christ was proclaimed by an enemy, and that in time of his greatest sufferings and reproaches. Pilate without his knowledge did our Saviour an eminent piece of service: verily, he did that for Christ which none of his own disciples durst do; not that he did it designedly, and with any intent to put honor upon Christ, but from the special overruling providence of God. No thanks to Pilate for all this; because the highest services performed for Christ undesignedly, shall never be accepted nor rewarded by him.

Here we have a further aggravation of our Lord's sufferings upon the cross, from the company he suffered with, the two thieves who reviled him with the rest. St. Matthew and St. Marks say, they both reviled him; St. Luke says one of them reviled; possibly both of them might do it at first, and one of them repents; which, if so, increases the wonder of the penitent thief's conversion.

From the impenitent thief's reviling of Christ, when he was at the very point of death, and even in the suburbs of hell, we learn that neither shame nor pain will change the mind of a resolute sinner; but even then, when he is in the suburbs of hell, will he blaspheme.

From the penitent thief's confessing of Christ, and praying to him, Lord, remember me when thou comest into thy kingdom; we learn, both the efficacy and freeness of divine grace.

1. The efficacious power of it: oh how powerful must that grace be, which wrought such a change in an instant, which supplied that heart in a moment, which had been hardening in sin for so many years.

2. The freeness of it; which takes hold of his heart, when he was at the height of sin, and was not only void of grace, but seemed past grace. Oh the powerful efficacy and adorable freeness of the heart changing grace of God in this vile person; it disposed him to own his sin; to confess the justness of his punishment, to justify Christ's innocency, to reprove his fellow companion, to pray to a crucified Christ, and to intercede with him, not for present deliverance from death, but for a place in Christ's kingdom.

Where we learn,

1. That true conversion is never too late for obtaining mercy and salvation.

2. That true conversion, how late soever, will have its fruits: the fore-mentioned fruits of faith and repentance were found with this penitent thief; yet must not this extraordinary case be drawn into example. This extraordinary and miraculous grace of God is not to be expected ordinarily: we have no warrant to expect an overpowering degree of God's grace to turn our heart in an instant at the hour of death, when we have lived in forgetfulness of God, and in a supine neglect of our soul's concerns all the days of our life; for it is evident as to this case of the penitent thief's conversion at the last hour.

1. It is an example without a promise.

2. It is but a single example.

3. It is an example recorded but by one evangelist: the Spirit of God, foreseeing what an ill use some would make of this instance, leaves one example upon record, that none might despair; and but one, that none might presume.

4. This thief probably had never any knowledge of Christ before.

5. This thief improved his time at last, as never did any before or after; for he believed Christ to be the Saviour of the world; when one disciple had betrayed, another denied, and all had forsaken him; he owned him to be the Son of God, the Lord of life, when he was suffering the pains of death, and seemingly deserted by his Father: he proclaims him Lord of paradise, and disposer of the kingdom of heaven, when the Jews had condemned him, and the Gentiles crucified him as the vilest of impostors. He feared God, owned the justice of his punishment; was solicitous, not for the preservation of his body, but for the salvation of his soul; yea, not for his own only, but of his brother's that suffered with him; so that he glorified Christ more at the moment of his death, than some do in the whole course of their lives.

6. This was a miracle, with the glory whereof Christ would honor the ignominy of his cross: so that we have no more ground to expect such another conversion, than we have to expect a second crucifixion. This converted person was the first fruits of the blood of the cross.

From whence we learn, that God can, and sometimes does, though very seldom, prepare men for glory, immediately before their dissolution by death. His grace is his own, he may dispense it how, and when, where, and to whom he pleases; yet this is no more warrant to neglect the ordinary, because God does sometimes manifest his grace in an extraordinary way. True, in this conversion, we have a pattern of what free grace can do; but it is a pattern without a promise: where we have not a promise to encourage our hope, our hope is nothing but presumption.

These words are our Saviour's gracious answer to the penitent thief's humble prayer, Lord, remember me in thy kingdom, says the thief; Today shalt thou be with me in my kingdom, says our Saviour.

Where note,

1. The immortality of the souls of men is without all doubt: our desires after, and hopes for, immortality, do prove our souls immortal, and capable of that state. The souls of men die not with their bodies, but remain in a state of sensibility.

2. That there is a future and eternal state, into which souls pass at death. Death is our passage out of the swift river of time, into the boundless and bottomless ocean of eternity.

3. That the souls of all the righteous at death are immediately received into a state of happiness and glory; This day shalt thou be with me; not after the resurrection, but immediately after thy dissolution. That man's soul is asleep, or worse, that dreams of the soul's sleeping till the resurrection: for why should the believers' happiness be deferred, when they are immediately capable of enjoying it? Why should their salvation slumber, when the wicked's damnation slumbers not? How do such delays consist with Christ's ardent desires, and his people's vehement longing to be together?

Observe here, 1. What prodigies in nature happened and fell out at the crucifixion of our Saviour; the sun was darkened at the setting of the Sun of Righteousness; and the veil of the temple was rent; signifying that God was now about to forsake his temple; that the ceremonial law was now abolishing, and the partition wall between Jew and Gentile being now pulling down, all may have access to God through the blood of a Mediator.

Observe, 2. The last prayer of our Saviour before his death, Father, into thy hands I commend my spirit; they are words full of faith, and comfort, fit to be the last breathings of every gracious soul in the world.

Learn hence, that dying believers are both warranted and encouraged by Christ's example, believingly to commend their precious souls into the hands of God as a gracious father, Father, into thy hands.

Observe, 3. What influence our Saviour's death had upon the centurion: He glorified God, saying, Verily, this was a righteous man.

Here note, that Christ had a testimony of his innocency and righteousness given unto him from all sorts of persons whatsoever: Pilate and Herod pronounced him innocent; Pilate's wife proclaimed him a righteous person; Judas, the traitor, declared it was innocent blood; the thief on the cross affirmed he had done nothing amiss; and the centurion owned him to be a righteous man; yea, the Son of God. Mk 15:39. Only the Pharisees and chief priests, which were teachers of others; not ignorance, but obstinacy and malice, blinded and hardened them to their ruin and destruction; instead of owning and receiving him for their Saviour, they ignominiously put him to death as the vilest impostor.