Luke 23 Commentary

“And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.”

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.

“Then said Pilate to the chief priests and to the people, I find no fault in this man.”

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."

“And they were the more fierce, saying , He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.”

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.

“When Pilate heard of Galilee, he asked whether the man were a Galilaean.”

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 4 26, 27, where that of David (Ps 2 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 13 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 83 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.

“And the chief priests and scribes stood and vehemently accused him.”

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.

“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.”

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.

“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:”

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."

“No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto 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.

“(For of necessity he must release one unto them at the feast.)”

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.

“And they cried out all at once, saying, Away with this man, and release unto us Barabbas:”

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.

“(Who for a certain sedition made in the city, and for murder, was cast into prison.)”

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?

“Pilate therefore, willing to release Jesus, spake again to them.”

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. 22 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,

“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.”

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.

“And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.”

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.

“And Pilate gave sentence that it should be as they required. gave: or, assented”

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 59 14. Judgment was looked for, but behold oppression; righteousness, but behold a cry, Isa 5 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.

“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.”

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.

“And there followed him a great company of people, and of women, which also bewailed and lamented him.”

In these verses we have,

“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.”

II. Here are two passages which we had not before, and they are very remarkable ones.

“Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.”

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 16 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 4 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 24 19), but it would be terrible to those who had had children, and suckled them, and had them now alive. See Hos 9 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 10 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 6 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.

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

(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 53 12), and it is to be added to his prayer (John 17.), 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.

“And there were also two other, malefactors, led with him to be put to death.”

(2.) The plea: For they know not what they do; for, if they had known, they would not have crucified him, 1 Cor 2 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 16 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 5 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?

“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. Calvary: or, The place of a skull”

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.

“Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.”

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 2 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 17 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 1 23.

“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.”

(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,

“And the soldiers also mocked him, coming to him, and offering him vinegar,”

[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.

“And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.”

(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.

“But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?”

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 9 15. This magnifies the riches of free grace, that rebels and traitors shall not only be pardoned, but preferred, thus preferred.

“And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.”

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.

“And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.”

In these verses we have three things:—

“And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. earth: or, land”

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.

“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.”

III. Christ's dying improved by the impressions it made upon those that attended him.

“Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.”

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.

“And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.”

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 2 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.

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

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 19 13): He hath put my brethren far from me, and mine acquaintance are verily estranged from me. See Ps 88 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. 2 34, 35.

“And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:”

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.

“(The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.”

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 22 15), according to the sentence (Gen 3 19), To the dust thou shalt return. Observe,

“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.”

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 11 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.

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

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.

“And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.”

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.

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

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.