mh_parser/vol_split/42 - Luke/Chapter 23.xml

<div2 id="Luke.xxiv" n="xxiv" next="Luke.xxv" prev="Luke.xxiii" progress="66.26%" title="Chapter XXIII">
<h2 id="Luke.xxiv-p0.1">L U K E.</h2>
<h3 id="Luke.xxiv-p0.2">CHAP. XXIII.</h3>
<p class="intro" id="Luke.xxiv-p1">This chapter carries on and concludes the history
of Christ's sufferings and death. We have here, I. His arraignment
before Pilate the Roman governor, <scripRef id="Luke.xxiv-p1.1" osisRef="Bible:Luke.23.1-Luke.23.5" parsed="|Luke|23|1|23|5" passage="Lu 23:1-5">ver. 1-5</scripRef>. II. His examination before Herod,
who was tetrarch of Galilee, under the Romans likewise, <scripRef id="Luke.xxiv-p1.2" osisRef="Bible:Luke.23.6-Luke.23.12" parsed="|Luke|23|6|23|12" passage="Lu 23:6-12">ver. 6-12</scripRef>. III. Pilate's struggle
with the people to release Jesus, his repeated testimonies
concerning his innocency, but his yielding at length to their
importunity and condemning him to be crucified, <scripRef id="Luke.xxiv-p1.3" osisRef="Bible:Luke.23.13-Luke.23.25" parsed="|Luke|23|13|23|25" passage="Lu 23:13-25">ver. 13-25</scripRef>. IV. An account of what passed
as they led him to be crucified, and his discourse to the people
that followed, <scripRef id="Luke.xxiv-p1.4" osisRef="Bible:Luke.23.26-Luke.23.31" parsed="|Luke|23|26|23|31" passage="Lu 23:26-31">ver.
26-31</scripRef>. V. An account of what passed at the place of
execution, and the indignities done him there, <scripRef id="Luke.xxiv-p1.5" osisRef="Bible:Luke.23.32-Luke.23.38" parsed="|Luke|23|32|23|38" passage="Lu 23:32-38">ver. 32-38</scripRef>. VI. The conversion of one of
the thieves, as Christ was hanging on the cross, <scripRef id="Luke.xxiv-p1.6" osisRef="Bible:Luke.23.39-Luke.23.43" parsed="|Luke|23|39|23|43" passage="Lu 23:39-43">ver. 39-43</scripRef>. VII. The death of Christ, and
the prodigies that attended it, <scripRef id="Luke.xxiv-p1.7" osisRef="Bible:Luke.23.44-Luke.23.49" parsed="|Luke|23|44|23|49" passage="Lu 23:44-49">ver. 44-49</scripRef>. VIII. His burial, <scripRef id="Luke.xxiv-p1.8" osisRef="Bible:Luke.23.50-Luke.23.56" parsed="|Luke|23|50|23|56" passage="Lu 23:50-56">ver. 50-56</scripRef>.</p>
<scripCom id="Luke.xxiv-p1.9" osisRef="Bible:Luke.23" parsed="|Luke|23|0|0|0" passage="Lu 23" type="Commentary"/>
<scripCom id="Luke.xxiv-p1.10" osisRef="Bible:Luke.23.1-Luke.23.12" parsed="|Luke|23|1|23|12" passage="Lu 23:1-12" type="Commentary"/><div class="Commentary" id="Bible:Luke.23.1-Luke.23.12">
<h4 id="Luke.xxiv-p1.11">Christ before Pilate and Herod; Christ
Accused and Insulted.</h4>
<p class="passage" id="Luke.xxiv-p2">1 And the whole multitude of them arose, and led
him unto Pilate.   2 And they began to accuse him, saying, We
found this <i>fellow</i> 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 <i>it.</i>   4
Then said Pilate to the chief priests and <i>to</i> 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 <i>season,</i> 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 <i>him,</i> 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.</p>
<p class="indent" id="Luke.xxiv-p3">Our Lord Jesus was condemned as a
blasphemer in the spiritual court, but it was the most <i>impotent
malice</i> that could be that this court was actuated by; for, when
they had <i>condemned</i> him, they knew they could not <i>put him
to death,</i> and therefore took another course.</p>
<p class="indent" id="Luke.xxiv-p4">I. They accused him before Pilate. The
<i>whole multitude of them arose,</i> when they saw they could go
no further with him in their court, and <i>led him unto Pilate,</i>
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 <i>pretended crime,</i> for which they employed the
Roman powers to destroy Christ, was the <i>real crime</i> for which
the Roman powers not long after destroyed them.</p>
<p class="indent" id="Luke.xxiv-p5">1. Here is the indictment drawn up against
him (<scripRef id="Luke.xxiv-p5.1" osisRef="Bible:Luke.23.2" parsed="|Luke|23|2|0|0" passage="Lu 23:2"><i>v.</i> 2</scripRef>), in which
they pretended a zeal for Cæsar, only to ingratiate themselves with
Pilate, but it was all <i>malice</i> against Christ, and nothing
else. They misrepresented him, (1.) As making the people <i>rebel
against Cæsar.</i> 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: <i>We have found him perverting
the nation;</i> as if converting them to God's government were
<i>perverting them</i> 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
<i>ought to give tribute to Cæsar,</i> though he knew there were
those that would be offended at him for it; and yet he is here
falsely accused as <i>forbidding to give tribute to Cæsar.</i>
Innocency is no fence against calumny. (2.) As making himself a
<i>rival with Cæsar,</i> 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, <i>he himself is
Christ a king.</i> He did say that he was <i>Christ,</i> and, if
so, then <i>a king,</i> but not such a king as was ever likely to
give disturbance to Cæsar. When his followers would have made him a
king (<scripRef id="Luke.xxiv-p5.2" osisRef="Bible:John.6.15" parsed="|John|6|15|0|0" passage="Joh 6:15">John vi. 15</scripRef>), 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.</p>
<p class="indent" id="Luke.xxiv-p6">2. His pleading to the indictment:
<i>Pilate asked him, Art thou the king of the Jews?</i> <scripRef id="Luke.xxiv-p6.1" osisRef="Bible:Luke.23.3" parsed="|Luke|23|3|0|0" passage="Lu 23:3"><i>v.</i> 3</scripRef>. To which he answered,
<i>Thou sayest it;</i> 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,
"<i>Thou sayest it;</i> 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 <i>king of the Jews,</i> in opposition to Cæsar
as supreme, or to the governors that were sent by him, but the
contrary.</p>
<p class="indent" id="Luke.xxiv-p7">3. Pilate's declaration of his innocency
(<scripRef id="Luke.xxiv-p7.1" osisRef="Bible:Luke.23.4" parsed="|Luke|23|4|0|0" passage="Lu 23:4"><i>v.</i> 4</scripRef>): He <i>said to
the chief priests, and the people</i> that seemed to join with them
in the prosecution, "<i>I find no fault in this man.</i> 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."</p>
<p class="indent" id="Luke.xxiv-p8">4. The continued fury and outrage of the
prosecutors, <scripRef id="Luke.xxiv-p8.1" osisRef="Bible:Luke.23.5" parsed="|Luke|23|5|0|0" passage="Lu 23:5"><i>v.</i> 5</scripRef>.
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 <i>fierce.</i> 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:
<i>He stirs up the people</i> to rebel against Cæsar, <i>teaching
throughout all Judea, beginning from Galilee to this place.</i> He
did <i>stir up the people,</i> but it was not to any thing factious
or seditious, but to every thing that was virtuous and
praiseworthy. He did <i>teach,</i> but they could not charge him
with teaching any doctrine that tended to disturb the public peace,
or make the government uneasy or jealous.</p>
<p class="indent" id="Luke.xxiv-p9">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?" <scripRef id="Luke.xxiv-p9.1" osisRef="Bible:Luke.23.6" parsed="|Luke|23|6|0|0" passage="Lu 23:6"><i>v.</i> 6</scripRef>. "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
<scripRef id="Luke.xxiv-p9.2" osisRef="Bible:Acts.4.26-Acts.4.27" parsed="|Acts|4|26|4|27" passage="Ac 4:26,27">Acts iv. 26, 27</scripRef>, where
that of David (<scripRef id="Luke.xxiv-p9.3" osisRef="Bible:Ps.2.2" parsed="|Ps|2|2|0|0" passage="Ps 2:2">Ps. ii. 2</scripRef>),
<i>The kings of the earth and the rulers set themselves against the
Lord and his Anointed,</i> is expressly said to be fulfilled in
Herod and Pontius Pilate. 2. Herod was very willing to have the
examining of him (<scripRef id="Luke.xxiv-p9.4" osisRef="Bible:Luke.23.8" parsed="|Luke|23|8|0|0" passage="Lu 23:8"><i>v.</i>
8</scripRef>): <i>When he saw Jesus he was exceedingly glad,</i>
and perhaps the more glad because he saw him a prisoner, saw him in
bonds. He had <i>heard many things of him</i> in Galilee, where his
miracles had for a great while been all the talk of the country;
and he <i>longed to see him,</i> 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 <i>hoped to have seen some miracle done by
him,</i> which would serve him to talk of as long as he lived. In
order to this, he <i>questioned with him in many things,</i> that
at length he might bring him to something in which he might show
his power. Perhaps he pumped him concerning things <i>secret,</i>
or things <i>to come,</i> or concerning his curing diseases. But
Jesus <i>answered him nothing;</i> 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 <i>never
denied;</i> 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 <i>would
not,</i> and therefore it is justly said, Now he would see them,
and <i>shall not;</i> 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 <i>command</i> 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: <i>They stood, and
vehemently accused him</i> (<scripRef id="Luke.xxiv-p9.5" osisRef="Bible:Luke.23.10" parsed="|Luke|23|10|0|0" passage="Lu 23:10"><i>v.</i>
10</scripRef>), <i>impudently</i> and <i>boldly,</i> 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
<i>abusive</i> to him: He, with <i>his men of war,</i> his
attendants, and officers, and great men, <i>set him at nought.</i>
They <i>made nothing</i> of him; so the word is. Horrid wickedness!
To <i>make nothing</i> of him who <i>made all things.</i> They
laughed at him as <i>a fool;</i> 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 <i>abusive</i> to Christ than Pilate was;
for knowledge without grace does but make men the more
<i>ingeniously</i> wicked. Herod arrayed Christ in a <i>gorgeous
robe,</i> 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 <i>sent him again to Pilate</i>
(<scripRef id="Luke.xxiv-p9.6" osisRef="Bible:Luke.23.11" parsed="|Luke|23|11|0|0" passage="Lu 23:11"><i>v.</i> 11</scripRef>), 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, <scripRef id="Luke.xxiv-p9.7" osisRef="Bible:Luke.23.12" parsed="|Luke|23|12|0|0" passage="Lu 23:12"><i>v.</i> 12</scripRef>. They
had been <i>at enmity between themselves,</i> probably upon
Pilate's killing of the Galileans, who were Herod's subjects
(<scripRef id="Luke.xxiv-p9.8" osisRef="Bible:Luke.13.1" parsed="|Luke|13|1|0|0" passage="Lu 13:1">Luke xiii. 1</scripRef>), 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
<i>Israel of God,</i> <scripRef id="Luke.xxiv-p9.9" osisRef="Bible:Ps.83.7" parsed="|Ps|83|7|0|0" passage="Ps 83:7">Ps. lxxxiii.
7</scripRef>. Christ is the great peace-maker; both Pilate and
Herod owned his innocency, and their agreeing in this cured their
disagreeing in other things.</p>
</div><scripCom id="Luke.xxiv-p9.10" osisRef="Bible:Luke.23.13-Luke.23.25" parsed="|Luke|23|13|23|25" passage="Lu 23:13-25" type="Commentary"/><div class="Commentary" id="Bible:Luke.23.13-Luke.23.25">
<h4 id="Luke.xxiv-p9.11">Barabbas Preferred to
Christ.</h4>
<p class="passage" id="Luke.xxiv-p10">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 <i>him</i> 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 <i>him.</i>   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 <i>man,</i>
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 <i>him,</i> 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 <i>him</i> 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.</p>
<p class="indent" id="Luke.xxiv-p11">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 <i>chief
priests,</i> as agents for the prince of the power of the air.</p>
<p class="indent" id="Luke.xxiv-p12">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 <i>discharged</i>
him, and not only so, but to have <i>protected</i> 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
<i>called together the chief priests, and rulers, and people</i>
(whom he should have dispersed, as a <i>riotous and seditious
assembly,</i> 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 (<scripRef id="Luke.xxiv-p12.1" osisRef="Bible:Luke.23.14" parsed="|Luke|23|14|0|0" passage="Lu 23:14"><i>v.</i> 14</scripRef>): "<i>You have brought,</i>"
saith he, "<i>this man to me,</i> and, because I have a respect for
you, <i>I have examined him before you,</i> and have heard all you
have to allege against him, and I can make nothing of it: <i>I find
no fault in him;</i> you cannot prove the things whereof you accuse
him."</p>
<p class="indent" id="Luke.xxiv-p13">II. He appeals to Herod concerning him
(<scripRef id="Luke.xxiv-p13.1" osisRef="Bible:Luke.23.15" parsed="|Luke|23|15|0|0" passage="Lu 23:15"><i>v.</i> 15</scripRef>): "<i>I sent
you to him,</i> who is supposed to have known more of him than I
have done, and he has <i>sent him back,</i> 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.</p>
<p class="indent" id="Luke.xxiv-p14">III. He proposes to release him, if they
will but consent to it. He ought to have done it without asking
leave of them, <i>Fiat justitia, ruat cœlum—Let justice have
its course, though the heavens should be desolated.</i> 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 <i>of
necessity he must release one</i> (<scripRef id="Luke.xxiv-p14.1" osisRef="Bible:Luke.23.17" parsed="|Luke|23|17|0|0" passage="Lu 23:17"><i>v.</i> 17</scripRef>); so that whereas he ought to
have been released by an <i>act of justice,</i> and thanks to
nobody, he would have him released by an <i>act of grace,</i> and
not be beholden to the people for it. 2. He will <i>chastise</i>
him, and release him. If <i>no fault</i> be to be <i>found in
him,</i> 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 <i>him</i> the object of their pity who was not to
be the object of their envy. We must not do evil that good may
come.</p>
<p class="indent" id="Luke.xxiv-p15">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 <i>sedition made in the city,</i> and for
<i>murder</i> (of all crimes among men the least pardonable), yet
this was the criminal that was preferred before Christ: <i>Away
with this man, and release unto us Barabbas,</i> <scripRef id="Luke.xxiv-p15.1" osisRef="Bible:Luke.23.18-Luke.23.19" parsed="|Luke|23|18|23|19" passage="Lu 23:18,19"><i>v.</i> 18, 19</scripRef>. And no wonder that such
a man is the favourite and darling of such a <i>mob,</i> he that
was really seditious, rather than he that was really loyal and
falsely accused of sedition.</p>
<p class="indent" id="Luke.xxiv-p16">V. When Pilate urged the second time that
Christ should be released, they cried out, <i>Crucify him, crucify
him,</i> <scripRef id="Luke.xxiv-p16.1" osisRef="Bible:Luke.23.20-Luke.23.21" parsed="|Luke|23|20|23|21" passage="Lu 23:20,21"><i>v.</i> 20,
21</scripRef>. 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: <i>Crucify him, crucify him.</i></p>
<p class="indent" id="Luke.xxiv-p17">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 (<scripRef id="Luke.xxiv-p17.1" osisRef="Bible:Luke.23.22" parsed="|Luke|23|22|0|0" passage="Lu 23:22"><i>v.</i> 22</scripRef>): "<i>Why? What evil hath he
done?</i> Name his crime. <i>I have found no cause of death,</i>
and you cannot say what cause of death you have found in him; and
therefore, if you will but speak the word, <i>I will chastise him
and let him go.</i>" But popular fury, the more it is complimented,
the more furious it grows; they were <i>instant with loud
voices,</i> with great noises or outcries, not requesting, but
<i>requiring, that he might be crucified;</i> 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.</p>
<p class="indent" id="Luke.xxiv-p18">VII. Pilate's yielding, at length, to their
importunity. The voice of the people and of the <i>chief priests
prevailed,</i> 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 <i>gave sentence that it
should be as they required,</i> <scripRef id="Luke.xxiv-p18.1" osisRef="Bible:Luke.23.24" parsed="|Luke|23|24|0|0" passage="Lu 23:24"><i>v.</i> 24</scripRef>. Here is judgment <i>turned away
backward,</i> and <i>justice standing afar off,</i> for fear of
popular fury. <i>Truth is fallen in the street, and equity cannot
enter,</i> <scripRef id="Luke.xxiv-p18.2" osisRef="Bible:Isa.59.14" parsed="|Isa|59|14|0|0" passage="Isa 59:14">Isa. lix. 14</scripRef>.
<i>Judgment</i> was looked for, <i>but behold oppression;
righteousness, but behold a cry,</i> <scripRef id="Luke.xxiv-p18.3" osisRef="Bible:Isa.5.7" parsed="|Isa|5|7|0|0" passage="Isa 5:7">Isa. v. 7</scripRef>. This is repeated in <scripRef id="Luke.xxiv-p18.4" osisRef="Bible:Luke.23.25" parsed="|Luke|23|25|0|0" passage="Lu 23:25"><i>v.</i> 25</scripRef>, with the aggravating
circumstance of the release of Barabbas: <i>He released unto them
him that for sedition and murder was cast into prison,</i> who
hereby would be hardened in his wickedness, and do the more
mischief, because <i>him they had desired,</i> being altogether
such a one as themselves; but he <i>delivered Jesus to their
will,</i> and he could not deal more barbarously with him than to
deliver him to <i>their will,</i> who <i>hated</i> him with a
<i>perfect hatred,</i> and whose <i>tender mercies</i> were
<i>cruelty.</i></p>
</div><scripCom id="Luke.xxiv-p18.5" osisRef="Bible:Luke.23.26-Luke.23.31" parsed="|Luke|23|26|23|31" passage="Lu 23:26-31" type="Commentary"/><div class="Commentary" id="Bible:Luke.23.26-Luke.23.31">
<h4 id="Luke.xxiv-p18.6">The Crucifixion.</h4>
<p class="passage" id="Luke.xxiv-p19">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 <i>it</i> 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 <i>are</i>
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?</p>
<p class="indent" id="Luke.xxiv-p20">We have here the blessed Jesus, the Lamb of
God, led as <i>a lamb to the slaughter,</i> 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
(<scripRef id="Luke.xxiv-p20.1" osisRef="Bible:Luke.22.66" parsed="|Luke|22|66|0|0" passage="Lu 22:66"><i>ch.</i> xxii. 66</scripRef>),
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 <i>chased out of the world</i> as Christ was, but so he himself
said, <i>Yet a little while and ye shall not see me;</i> a very
little while indeed. Now as they led him away to death we find,</p>
<p class="indent" id="Luke.xxiv-p21">I. One that was a <i>bearer,</i> that
carried his cross, <i>Simon</i> by name, <i>a Cyrenian,</i> 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 <i>bear it after Jesus</i> (<scripRef id="Luke.xxiv-p21.1" osisRef="Bible:Luke.23.26" parsed="|Luke|23|26|0|0" passage="Lu 23:26"><i>v.</i> 26</scripRef>), lest Jesus should faint under
it and die away, and so prevent the further instances of malice
they designed. It was pity, but a <i>cruel pity,</i> that gave him
this ease.</p>
<p class="indent" id="Luke.xxiv-p22">II. Many that were <i>mourners,</i> true
mourners, who followed him, <i>bewailing</i> and <i>lamenting</i>
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: <i>A great company of people followed him,</i>
especially of women (<scripRef id="Luke.xxiv-p22.1" osisRef="Bible:Luke.23.27" parsed="|Luke|23|27|0|0" passage="Lu 23:27"><i>v.</i>
27</scripRef>), some led by pity, others by curiosity, but they
<i>also</i> (as well as those that were his particular friends and
acquaintance) <i>bewailed and lamented him.</i> 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 <i>died
lamented,</i> and has a bottle for the tears of those that lamented
him. He <i>turned to them,</i> though they were strangers to him,
and bade them <i>not weep for him, but for themselves.</i> He
diverts their lamentation into another channel, <scripRef id="Luke.xxiv-p22.2" osisRef="Bible:Luke.23.28" parsed="|Luke|23|28|0|0" passage="Lu 23:28"><i>v.</i> 28</scripRef>.</p>
<p class="indent" id="Luke.xxiv-p23">1. He gives them a general direction
concerning their lamentations: <i>Daughters of Jerusalem, weep not
for me.</i> 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 <i>weep for themselves and for their
children,</i> 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.</p>
<p class="indent" id="Luke.xxiv-p24">2. He gives them a particular reason why
they should <i>weep for themselves and for their children: "Fore
behold</i> 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 <i>godly sort</i> for
his leaving them, he wiped away their tears with the promise that
he would <i>see them again,</i> and they should <i>rejoice,</i>
<scripRef id="Luke.xxiv-p24.1" osisRef="Bible:John.16.22" parsed="|John|16|22|0|0" passage="Joh 16:22">John xvi. 22</scripRef>. But, when
these daughters of <i>Jerusalem bewailed him</i> only with a
<i>worldly</i> sorrow, he turned their tears into another channel,
and told them that they should have something given them to cry
for. Let them <i>be afflicted, and mourn, and weep,</i> <scripRef id="Luke.xxiv-p24.2" osisRef="Bible:Jas.4.9" parsed="|Jas|4|9|0|0" passage="Jam 4:9">Jam. iv. 9</scripRef>. 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 <i>written childless</i> and to
be <i>buried alive.</i> (1.) They would wish to be <i>written
childless.</i> 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 <i>fainting</i> for famine
or <i>falling</i> by the sword, that they will envy those that have
none, and say, <i>Blessed are the barren, and the wombs that never
bare,</i> that have no children to be <i>given up</i> to the
murderer, or to be <i>snatched</i> out of his hands. It would not
only go ill with those who at that time were <i>with child,</i> or
<i>giving suck,</i> as Christ had said (<scripRef id="Luke.xxiv-p24.3" osisRef="Bible:Matt.24.19" parsed="|Matt|24|19|0|0" passage="Mt 24:19">Matt. xxiv. 19</scripRef>), but it would be terrible to
those who had had children, and suckled them, and had them now
alive. See <scripRef id="Luke.xxiv-p24.4" osisRef="Bible:Hos.9.11-Hos.9.14" parsed="|Hos|9|11|9|14" passage="Ho 9:11-14">Hos. ix.
11-14</scripRef>. 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 <i>buried
alive: They shall begin to say to the mountains, Fall on us, and to
the hills, Cover us,</i> <scripRef id="Luke.xxiv-p24.5" osisRef="Bible:Luke.23.30" parsed="|Luke|23|30|0|0" passage="Lu 23:30"><i>v.</i>
30</scripRef>. This also refers to a passage in the same prophecy
with the former, <scripRef id="Luke.xxiv-p24.6" osisRef="Bible:Hos.10.8" parsed="|Hos|10|8|0|0" passage="Ho 10:8">Hos. x. 8</scripRef>.
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, <scripRef id="Luke.xxiv-p24.7" osisRef="Bible:Rev.6.16" parsed="|Rev|6|16|0|0" passage="Re 6:16">Rev. vi. 16</scripRef>.
They that would not flee to Christ for refuge, and put themselves
under his protection, will in vain call to <i>hills</i> and
<i>mountains</i> to shelter them from his wrath.</p>
<p class="indent" id="Luke.xxiv-p25">2. He shows how natural it was for them to
infer this desolation from his sufferings. <i>If they do these
things in a green tree, what shall be done in the dry?</i>
<scripRef id="Luke.xxiv-p25.1" osisRef="Bible:Luke.23.31" parsed="|Luke|23|31|0|0" passage="Lu 23:31"><i>v.</i> 31</scripRef>. Some think
that this is borrowed from <scripRef id="Luke.xxiv-p25.2" osisRef="Bible:Ezek.20.47" parsed="|Ezek|20|47|0|0" passage="Eze 20:47">Ezek. xx.
47</scripRef>: <i>The fire shall devour every green tree in thee,
and every dry tree.</i> 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: "<i>If they</i> (the Jews, and the inhabitants of
Jerusalem) <i>do these things upon the green tree,</i> if they do
thus abuse an innocent and excellent person for his <i>good
works,</i> how may they expect God to deal with them <i>for their
so doing,</i> who have made themselves a <i>dry tree,</i> 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, <i>what will they do by
Jerusalem</i> and the Jewish nation, who will be so very provoking
to them, and make themselves as a <i>dry tree,</i> 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 <i>hewn down and cast
into the fire?</i>" <scripRef id="Luke.xxiv-p25.3" osisRef="Bible:Matt.3.10 Bible:Matt.7.19" parsed="|Matt|3|10|0|0;|Matt|7|19|0|0" passage="Mt 3:10,7:19">Matt. iii. 10;
vii. 19</scripRef>. (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 <i>green tree,</i> 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 <i>interposed,</i>
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 <i>dry
tree;</i> if he suffer, why may not they expect so suffer? And what
then shall the damnation of sinners be?</p>
</div><scripCom id="Luke.xxiv-p25.4" osisRef="Bible:Luke.23.32-Luke.23.43" parsed="|Luke|23|32|23|43" passage="Lu 23:32-43" type="Commentary"/><div class="Commentary" id="Bible:Luke.23.32-Luke.23.43">
<h4 id="Luke.xxiv-p25.5">The Crucifixion.</h4>
<p class="passage" id="Luke.xxiv-p26">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 <i>him,</i> 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.</p>
<p class="indent" id="Luke.xxiv-p27">In these verses we have,</p>
<p class="indent" id="Luke.xxiv-p28">I. Divers passages which we had before in
Matthew and Mark concerning Christ's sufferings. 1. That there were
<i>two others, malefactors, led with him</i> 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 <i>Calvary,</i> <b><i>Kranion</i></b>,
the Greek name for <i>Golgotha—the place of a skull:</i> 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 <i>crucified.</i> His hands and feet were
nailed to the cross as it lay upon the ground, and it was then
<i>lifted</i> 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 <i>in the midst between two
thieves,</i> as if he had been the worst of the three. Thus he was
not only treated as a transgressor, but <i>numbered with them,</i>
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 <i>by lot: They parted his raiment, and cast lots;</i>
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 <i>lifted up</i> upon the cross. It was
strange that so much barbarity should be found in the human nature:
<i>The people stood beholding,</i> not at all concerned, but rather
pleasing themselves with the spectacle; and <i>the rulers,</i> whom
from their office one would take to be men of sense and men of
honour, stood among the rabble, <i>and derided him,</i> to set
those on that were about them to do so too; and they said, <i>He
saved others, let him save himself.</i> Thus was he upbraided for
the good works he had done, as if it were indeed <i>for these</i>
that they <i>crucified</i> 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: <i>If he be the Christ, the
chosen of God,</i> let him save himself. They knew that <i>the
Christ was the chosen of God,</i> 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 <i>rulers</i> jeered him as subdued by the
Romans, instead of subduing them. The <i>Roman soldiers</i> jeered
him as <i>the King of the Jews:</i> "A people good enough for such
a prince, and a prince good enough for such a people." They
<i>mocked him</i> (<scripRef id="Luke.xxiv-p28.1" osisRef="Bible:Luke.23.36-Luke.23.37" parsed="|Luke|23|36|23|37" passage="Lu 23:36,37"><i>v.</i> 36,
37</scripRef>); 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, <i>If thou
be the king of the Jews, save thyself;</i> 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, <i>This
is the King of the Jews,</i> <scripRef id="Luke.xxiv-p28.2" osisRef="Bible:Luke.23.38" parsed="|Luke|23|38|0|0" passage="Lu 23:38"><i>v.</i>
38</scripRef>. 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
<i>the king of the Jews,</i> 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, <i>Greek, and Latin, and Hebrew,</i>
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, <i>beginning at Jerusalem,</i>
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 <i>proclaimed
king.</i> 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.</p>
<p class="indent" id="Luke.xxiv-p29">II. Here are two passages which we had not
before, and they are very remarkable ones.</p>
<p class="indent" id="Luke.xxiv-p30">1. Christ's prayer for his enemies
(<scripRef id="Luke.xxiv-p30.1" osisRef="Bible:Luke.23.34" parsed="|Luke|23|34|0|0" passage="Lu 23:34"><i>v.</i> 34</scripRef>): <i>Father,
forgive them.</i> 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,</p>
<p class="indent" id="Luke.xxiv-p31">(1.) The petition: <i>Father, forgive
them.</i> 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 <i>prayed for.</i> Now he
made intercession for transgressors, as was foretold (<scripRef id="Luke.xxiv-p31.1" osisRef="Bible:Isa.53.12" parsed="|Isa|53|12|0|0" passage="Isa 53:12">Isa. liii. 12</scripRef>), and it is to be
added to his prayer (<scripRef id="Luke.xxiv-p31.2" osisRef="Bible:John.17.1-John.17.26" parsed="|John|17|1|17|26" passage="Joh 17:1-26">John
xvii.</scripRef>), 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: "<i>Father, forgive them,</i> 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:
<i>Father, forgive them.</i> [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
<i>them.</i></p>
<p class="indent" id="Luke.xxiv-p32">(2.) The plea: <i>For they know not what
they do;</i> for, <i>if they had known,</i> they would not have
crucified him, <scripRef id="Luke.xxiv-p32.1" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8">1 Cor. ii. 8</scripRef>.
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 <i>know
not what they do.</i> 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, <scripRef id="Luke.xxiv-p32.2" osisRef="Bible:John.16.2" parsed="|John|16|2|0|0" passage="Joh 16:2">John
xvi. 2</scripRef>. 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. <i>First,</i> We must in prayer
call God <i>Father,</i> and come to him with reverence and
confidence, as children to a father. <i>Secondly,</i> The great
thing we must beg of God, both for ourselves and others, is the
forgiveness of sins. <i>Thirdly,</i> We must pray for <i>our
enemies,</i> and those that hate and persecute us, must extenuate
their offences, and not aggravate them as we must our own (<i>They
know not what they do; peradventure it was an oversight</i>); 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 (<scripRef id="Luke.xxiv-p32.3" osisRef="Bible:Matt.5.44-Matt.5.45" parsed="|Matt|5|44|5|45" passage="Mt 5:44,45">Matt. v. 44, 45</scripRef>,
<i>Love your enemies</i>); 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 <i>love</i> and <i>pray
for?</i></p>
<p class="indent" id="Luke.xxiv-p33">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 <i>brought
near</i> in the preaching of the gospel. They were all malefactors,
all guilty before God. Now the cross of Christ is to some a
<i>savour of life unto life,</i> to others of <i>death unto
death.</i> To them that perish it is foolishness, but to them that
are saved it is the wisdom of God and the power of God.</p>
<p class="indent" id="Luke.xxiv-p34">(1.) Here was one of these malefactors that
was <i>hardened to the last.</i> Near to the cross of Christ, he
<i>railed on him,</i> as others did (<scripRef id="Luke.xxiv-p34.1" osisRef="Bible:Luke.23.39" parsed="|Luke|23|39|0|0" passage="Lu 23:39"><i>v.</i> 39</scripRef>): he said, <i>If thou be the
Christ,</i> as they say thou art, <i>save thyself and us.</i>
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.
<i>Though thou bray a fool in a mortar, yet will not his
foolishness depart from him.</i> No troubles will of themselves
work a change in a wicked heart, but sometimes they <i>irritate</i>
the corruption which one would think they should <i>mortify.</i> He
challenges Christ to <i>save both himself and them.</i> 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.</p>
<p class="indent" id="Luke.xxiv-p35">(2.) Here was the other of them that was
<i>softened at the last.</i> It as said in Matthew and Mark that
the <i>thieves,</i> even <i>they that were crucified with him,
reviled him,</i> which some think is by a figure put for <i>one</i>
of them, but others think that they both <i>reviled</i> 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 <i>crucified in weakness.</i> 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,</p>
<p class="indent" id="Luke.xxiv-p36">[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.</p>
<p class="indent" id="Luke.xxiv-p37"><i>First,</i> See what he said to the other
malefactor, <scripRef id="Luke.xxiv-p37.1" osisRef="Bible:Luke.23.40-Luke.23.41" parsed="|Luke|23|40|23|41" passage="Lu 23:40,41"><i>v.</i> 40,
41</scripRef>. 1. He reproved him for railing at Christ, as
destitute of the <i>fear of God,</i> and having no sense at all of
religion: <i>Dost not thou fear God?</i> 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;
<i>thou art in the same condition;</i> thou art a <i>dying man</i>
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: <i>We indeed justly.</i> It is probable that they both
suffered for one and the same crime, and therefore he spoke with
the more assurance, <i>We received the due reward of our deeds.</i>
This magnifies divine grace, as acting in a distinguishing way.
These two have been comrades in sin and suffering, and yet one is
<i>saved</i> and the other <i>perishes;</i> two that had gone
together all along hitherto, and yet now <i>one taken and the other
left.</i> He does not say, <i>Thou</i> indeed justly, but
<i>We.</i> Note, True penitents acknowledge the justice of God in
all the punishments of their sin. God has <i>done right,</i> but
<i>we have done wickedly.</i> 3. He believes Christ to have
suffered <i>wrongfully.</i> 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
<i>he has done nothing amiss,</i> <b><i>ouden
atopon</i></b>—<i>nothing absurd, or unbecoming his character.</i>
The chief priests would have him crucified <i>between</i> the
malefactors, as <i>one of them;</i> but this thief has more sense
than they, and owns he is <i>not one of them.</i> 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 <i>done nothing amiss.</i></p>
<p class="indent" id="Luke.xxiv-p38"><i>Secondly,</i> See what he said to our
Lord Jesus: <i>Lord, remember me when thou comest into thy
kingdom,</i> <scripRef id="Luke.xxiv-p38.1" osisRef="Bible:Luke.23.42" parsed="|Luke|23|42|0|0" passage="Lu 23:42"><i>v.</i> 42</scripRef>.
This is the prayer of a <i>dying sinner</i> to a <i>dying
Saviour.</i> It was the honour of Christ to be <i>thus prayed
to,</i> though he was upon the cross reproached and reviled. It was
the happiness of the thief <i>thus to pray;</i> 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 <i>faith</i> in this prayer. In his
confession of sin (<scripRef id="Luke.xxiv-p38.2" osisRef="Bible:Luke.23.41" parsed="|Luke|23|41|0|0" passage="Lu 23:41"><i>v.</i>
41</scripRef>) he discovered <i>repentance towards God.</i> In this
petition he discovered <i>faith towards our Lord Jesus Christ.</i>
He owns him to be <i>Lord,</i> and to have a <i>kingdom,</i> 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 <i>believe</i> and <i>confess</i> all this was a <i>great
thing</i> 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
<i>verily we have not found so great faith, no, not in Israel.</i>
He believed <i>another life</i> after this, and desired to be happy
in <i>that</i> life, not as the other thief, to be <i>saved from
the cross,</i> but to be well provided for when the cross had done
its worst. 2. Observe his humility in this prayer. All his request
is, <i>Lord, remember me.</i> He does not pray, Lord, <i>prefer
me</i> (as they did, <scripRef id="Luke.xxiv-p38.3" osisRef="Bible:Matt.20.21" parsed="|Matt|20|21|0|0" passage="Mt 20:21">Matt. xx.
21</scripRef>), 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 <i>right hand</i> or on <i>his left</i> 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, <scripRef id="Luke.xxiv-p38.4" osisRef="Bible:Jer.52.31-Jer.52.32" parsed="|Jer|52|31|52|32" passage="Jer 52:31,32">Jer. lii. 31,
32</scripRef>. But he is far from the thought of it. All he begs
is, <i>Lord, remember me,</i> referring himself to Christ in what
way to remember him. It is a request like that of <i>Joseph to the
chief butler, Think on me</i> (<scripRef id="Luke.xxiv-p38.5" osisRef="Bible:Gen.40.14" parsed="|Gen|40|14|0|0" passage="Ge 40:14">Gen.
xl. 14</scripRef>), and it sped better; the chief butler <i>forgot
Joseph,</i> 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: "<i>Lord, remember me,</i> 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 <i>in his
kingdom,</i> interceding. "<i>Lord, remember me,</i> 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 <i>at
death,</i> remember me <i>in the resurrection.</i>" See <scripRef id="Luke.xxiv-p38.6" osisRef="Bible:Job.14.13" parsed="|Job|14|13|0|0" passage="Job 14:13">Job xiv. 13</scripRef>.</p>
<p class="indent" id="Luke.xxiv-p39">[2.] The extraordinary grants of Christ's
favour to him: <i>Jesus said unto him,</i> in answer to his prayer,
"<i>Verily I say unto thee,</i> I the <i>Amen,</i> the faithful
Witness, I say <i>Amen</i> to this prayer, put my <i>fiat</i> to
it: nay, thou shalt have more than thou didst ask, <i>This day thou
shalt be with me in paradise,</i>" <scripRef id="Luke.xxiv-p39.1" osisRef="Bible:Luke.23.43" parsed="|Luke|23|43|0|0" passage="Lu 23:43"><i>v.</i> 43</scripRef>. Observe,</p>
<p class="indent" id="Luke.xxiv-p40"><i>First, To whom</i> 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 <i>now is the
judgment of this world:</i> 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,
<scripRef id="Luke.xxiv-p40.1" osisRef="Bible:Heb.9.15" parsed="|Heb|9|15|0|0" passage="Heb 9:15">Heb. ix. 15</scripRef>. This magnifies
the riches of free grace, that rebels and traitors shall not only
be pardoned, but preferred, thus preferred.</p>
<p class="indent" id="Luke.xxiv-p41"><i>Secondly, By whom</i> 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 <i>forgiveness of sins</i> for us (<scripRef id="Luke.xxiv-p41.1" osisRef="Bible:Luke.23.34" parsed="|Luke|23|34|0|0" passage="Lu 23:34"><i>v.</i> 34</scripRef>), so also to purchase <i>eternal
life</i> for us. By this word we are given to understand that Jesus
Christ died to <i>open the kingdom of heaven to all penitent
obedient believers.</i> 1. Christ here lets us know that he was
going to paradise himself, to <i>hades—the invisible world.</i>
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 <i>paradise,</i> a garden of pleasure, the <i>paradise
of God</i> (<scripRef id="Luke.xxiv-p41.2" osisRef="Bible:Rev.2.7" parsed="|Rev|2|7|0|0" passage="Re 2:7">Rev. ii. 7</scripRef>),
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 <i>with Christ</i>
there. That is the happiness of heaven, to see Christ, and sit with
him, and share in his glory, <scripRef id="Luke.xxiv-p41.3" osisRef="Bible:John.17.24" parsed="|John|17|24|0|0" passage="Joh 17:24">John
xvii. 24</scripRef>. (3.) It is immediate upon death: <i>This day
shalt thou be with me,</i> to-night, before to-morrow. <i>Thou
souls of the faithful, after they are delivered from the burden of
the flesh,</i> immediately <i>are in joy and felicity;</i> the
spirits of just men are immediately <i>made perfect.</i> Lazarus
departs, and is immediately <i>comforted;</i> Paul departs, and is
immediately with Christ, <scripRef id="Luke.xxiv-p41.4" osisRef="Bible:Phil.1.23" parsed="|Phil|1|23|0|0" passage="Php 1:23">Phil. i.
23</scripRef>.</p>
</div><scripCom id="Luke.xxiv-p41.5" osisRef="Bible:Luke.23.44-Luke.23.49" parsed="|Luke|23|44|23|49" passage="Lu 23:44-49" type="Commentary"/><div class="Commentary" id="Bible:Luke.23.44-Luke.23.49">
<h4 id="Luke.xxiv-p41.6">The Crucifixion.</h4>
<p class="passage" id="Luke.xxiv-p42">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.</p>
<p class="indent" id="Luke.xxiv-p43">In these verses we have three things:—</p>
<p class="indent" id="Luke.xxiv-p44">I. Christ's dying <i>magnified</i> by the
<i>prodigies</i> that attended it: only two are here mentioned,
which we had an account of before. 1. The <i>darkening of the sun
at noon-day.</i> It was now about the <i>sixth hour,</i> that is,
according to our computation, twelve o'clock at noon; and there was
a <i>darkness over all the earth until the ninth hour.</i> The sun
was eclipsed and the air exceedingly clouded at the same time, both
which concurred to this thick darkness, which continued <i>three
hours,</i> not <i>three days,</i> as that of Egypt did. 2. The
<i>rending of the veil of the temple.</i> The former prodigy was in
the <i>heavens,</i> this in the <i>temple;</i> 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 <i>come boldly to the throne
of grace.</i></p>
<p class="indent" id="Luke.xxiv-p45">II. Christ's dying <i>explained</i>
(<scripRef id="Luke.xxiv-p45.1" osisRef="Bible:Luke.23.46" parsed="|Luke|23|46|0|0" passage="Lu 23:46"><i>v.</i> 46</scripRef>) by the words
with which he breathed out his soul. Jesus <i>had cried</i> with a
loud voice when he said, <i>Why hast thou forsaken me?</i> So we
are told in Matthew and Mark, and, it should seem, it was with a
<i>loud voice</i> that he said this too, to show his earnestness,
and that all the people might take notice of it: and this he said,
<i>Father, into thy hands I commend my spirit.</i> 1. He borrowed
these words from his father David (<scripRef id="Luke.xxiv-p45.2" osisRef="Bible:Ps.31.5" parsed="|Ps|31|5|0|0" passage="Ps 31:5">Ps.
xxxi. 5</scripRef>); 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 <i>Father.</i> When he complained of being
forsaken, he cried, <i>Eli, Eli, My God, my God;</i> but, to show
that dreadful agony of his soul was now over, he here calls God
<i>Father.</i> When he was giving up his life and soul for us, he
did for us call God <i>Father,</i> 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 <i>make his
soul an offering for our sin</i> (<scripRef id="Luke.xxiv-p45.3" osisRef="Bible:Isa.53.10" parsed="|Isa|53|10|0|0" passage="Isa 53:10">Isa. liii. 10</scripRef>), to <i>give his life a ransom
for many</i> (<scripRef id="Luke.xxiv-p45.4" osisRef="Bible:Matt.20.28" parsed="|Matt|20|28|0|0" passage="Mt 20:28">Matt. xx.
28</scripRef>), <i>by the eternal Spirit to offer himself,</i>
<scripRef id="Luke.xxiv-p45.5" osisRef="Bible:Heb.9.14" parsed="|Heb|9|14|0|0" passage="Heb 9:14">Heb. ix. 14</scripRef>. 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
<i>into the hands</i> of God, the party offended by sin; to him he
had undertaken to make full satisfaction. Now by these words he
<i>offered up the sacrifice,</i> did, as it were, lay his hand upon
the head of it, and surrender it; <b><i>tithemi</i></b>—"I
<i>deposit</i> 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 <i>animus offerentis—the good will of the
offerer,</i> 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 (<scripRef id="Luke.xxiv-p45.6" osisRef="Bible:Heb.10.9-Heb.10.10" parsed="|Heb|10|9|10|10" passage="Heb 10:9,10">Heb. x. 9, 10</scripRef>), <i>Lo, I come to do thy
will, by which will we are sanctified.</i> 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 <i>received</i> into paradise, and
<i>returned</i> the third day. By this it appears that our Lord
Jesus, as he had a <i>true body,</i> 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 <i>hades,</i> in its <i>state of
separation</i> 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, <i>Father, into thy hands
I commend my spirit.</i></p>
<p class="indent" id="Luke.xxiv-p46">III. Christ's dying improved by the
impressions it made upon those that attended him.</p>
<p class="indent" id="Luke.xxiv-p47">1. The centurion that had command of the
guard was much affected with what he saw, <scripRef id="Luke.xxiv-p47.1" osisRef="Bible:Luke.23.47" parsed="|Luke|23|47|0|0" passage="Lu 23:47"><i>v.</i> 47</scripRef>. He was a Roman, a Gentile, a
stranger to the consolations of Israel; and yet he <i>glorified
God.</i> He never saw such amazing instances of divine power, and
therefore took occasion thence to adore God as the <i>Almighty.</i>
And he bore a testimony to the patient sufferer: "<i>Certainly this
was a righteous man,</i> 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:
<i>Truly this was the Son of God.</i> But in his case this amounts
to the same; for, if he was <i>a righteous man,</i> he said very
truly when he said that <i>he was the Son of God;</i> and therefore
that testimony of his concerning himself must be admitted, for, if
it were false, he was not a <i>righteous man.</i></p>
<p class="indent" id="Luke.xxiv-p48">2. The disinterested spectators could not
but be concerned. This is taken notice of only here, <scripRef id="Luke.xxiv-p48.1" osisRef="Bible:Luke.23.48" parsed="|Luke|23|48|0|0" passage="Lu 23:48"><i>v.</i> 48</scripRef>. <i>All the people that
came together to that sight,</i> as is usual upon such occasions,
<i>beholding the things which were done,</i> could not but go away
very serious for the time, whatever they were when they came home:
<i>They smote their breasts, and returned.</i> (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, <i>Crucify him, crucify
him,</i> 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 <i>smote upon their breasts,</i> 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, <scripRef id="Luke.xxiv-p48.2" osisRef="Bible:Acts.2.37" parsed="|Acts|2|37|0|0" passage="Ac 2:37">Acts ii. 37</scripRef>. (2.) Yet, it should seem,
the impression soon wore off: <i>They smote their breasts, and
returned.</i> 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 <i>go away, and straightway forget what manner of man he
is,</i> and what reason they have to love him.</p>
<p class="indent" id="Luke.xxiv-p49">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 (<scripRef id="Luke.xxiv-p49.1" osisRef="Bible:Luke.23.49" parsed="|Luke|23|49|0|0" passage="Lu 23:49"><i>v.</i> 49</scripRef>): <i>All his acquaintance,</i>
that knew him and were known of him, <i>stood afar off,</i> 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
(<scripRef id="Luke.xxiv-p49.2" osisRef="Bible:Job.19.13" parsed="|Job|19|13|0|0" passage="Job 19:13">Job xix. 13</scripRef>): <i>He hath
put my brethren far from me, and mine acquaintance are verily
estranged from me.</i> See <scripRef id="Luke.xxiv-p49.3" osisRef="Bible:Ps.88.18" parsed="|Ps|88|18|0|0" passage="Ps 88:18">Ps.
lxxxviii. 18</scripRef>. And <i>the women that followed him</i>
together <i>from Galilee were beholding these things,</i> 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 <i>set for a sign that should be spoken against,</i> as
Simeon foretold, <i>that the thoughts of many hearts might be
revealed,</i> <scripRef id="Luke.xxiv-p49.4" osisRef="Bible:Luke.2.34-Luke.2.35" parsed="|Luke|2|34|2|35" passage="Lu 2:34,35"><i>ch.</i> ii. 34,
35</scripRef>.</p>
</div><scripCom id="Luke.xxiv-p49.5" osisRef="Bible:Luke.23.50-Luke.23.56" parsed="|Luke|23|50|23|56" passage="Lu 23:50-56" type="Commentary"/><div class="Commentary" id="Bible:Luke.23.50-Luke.23.56">
<h4 id="Luke.xxiv-p49.6">The Burial of Christ.</h4>
<p class="passage" id="Luke.xxiv-p50">50 And, behold, <i>there was</i> a man named
Joseph, a counsellor; <i>and he was</i> a good man, and a just:
  51 (The same had not consented to the counsel and deed of
them;) <i>he was</i> of Arimathæa, a city of the Jews: who also
himself waited for the kingdom of God.   52 This <i>man</i>
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.</p>
<p class="indent" id="Luke.xxiv-p51">We have here an account of Christ's burial;
for he must be brought not only to death, but to the dust of death
(<scripRef id="Luke.xxiv-p51.1" osisRef="Bible:Ps.22.15" parsed="|Ps|22|15|0|0" passage="Ps 22:15">Ps. xxii. 15</scripRef>), according
to the sentence (<scripRef id="Luke.xxiv-p51.2" osisRef="Bible:Gen.3.19" parsed="|Gen|3|19|0|0" passage="Ge 3:19">Gen. iii.
19</scripRef>), <i>To the dust thou shalt return.</i> Observe,</p>
<p class="indent" id="Luke.xxiv-p52">I. Who buried him. His acquaintance
<i>stood afar off;</i> they had neither money to bear the
<i>charge</i> nor courage to bear the <i>odium</i> of burying him
decently; but God raised up one that had both, a <i>man named
Joseph,</i> <scripRef id="Luke.xxiv-p52.1" osisRef="Bible:Luke.23.50" parsed="|Luke|23|50|0|0" passage="Lu 23:50"><i>v.</i> 50</scripRef>.
His character is that he was <i>a good man and a just,</i> a man of
unspotted reputation for virtue and piety, not only <i>just</i> to
all, but good to all that needed him (and care to <i>bury the
dead,</i> 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 <i>had not consented to their counsel
and deed</i> (<scripRef id="Luke.xxiv-p52.2" osisRef="Bible:Luke.23.51" parsed="|Luke|23|51|0|0" passage="Lu 23:51"><i>v.</i>
51</scripRef>), 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
<i>dissented</i> openly from those that were enemies to Christ, but
be <i>consented</i> secretly with those that were his friends:
<i>He himself waited for the kingdom of God;</i> 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.</p>
<p class="indent" id="Luke.xxiv-p53">II. What he did towards the burying of him.
1. He <i>went to Pilate,</i> the judge that condemned him, and
<i>begged the body of Jesus,</i> 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 <i>took it down,</i> it should seem, with his
own hands, and <i>wrapped it in linen.</i> They tell us that it was
the manner of the Jews to <i>roll</i> the bodies of the dead, as we
do little children in their <i>swaddling-clothes,</i> 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, <i>He was bound hand and foot,</i> <scripRef id="Luke.xxiv-p53.1" osisRef="Bible:John.11.44" parsed="|John|11|44|0|0" passage="Joh 11:44">John xi. 44</scripRef>. <i>Grave-clothes</i>
are to the saints as <i>swaddling-clothes,</i> which they shall
out-grow and put off, when they <i>come to the perfect man.</i></p>
<p class="indent" id="Luke.xxiv-p54">III. Where he was buried. <i>In a sepulchre
that was hewn in stone,</i> that the prison of the grave might be
made strong, as the church, when she was brought into darkness, had
her way <i>enclosed with hewn stone,</i> <scripRef id="Luke.xxiv-p54.1" osisRef="Bible:Lam.3.2 Bible:Lam.3.9" parsed="|Lam|3|2|0|0;|Lam|3|9|0|0" passage="La 3:2,9">Lam. iii. 2, 9</scripRef>. But it was <i>a sepulchre in
which never man before was laid,</i> 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.</p>
<p class="indent" id="Luke.xxiv-p55">IV. When he was buried. <i>On the day of
the preparation, when the sabbath drew on,</i> <scripRef id="Luke.xxiv-p55.1" osisRef="Bible:Luke.23.54" parsed="|Luke|23|54|0|0" passage="Lu 23:54"><i>v.</i> 54</scripRef>. This is given as a reason why
they made such haste with the funeral, because the <i>sabbath
drew</i> 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
<i>preparation.</i> 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.</p>
<p class="indent" id="Luke.xxiv-p56">V. Who attended the funeral; not any of the
disciples, but only <i>the women that came with him from
Galilee</i> (<scripRef id="Luke.xxiv-p56.1" osisRef="Bible:Luke.23.55" parsed="|Luke|23|55|0|0" passage="Lu 23:55"><i>v.</i> 55</scripRef>),
who, as they staid by him while he hung on the cross, so they
<i>followed</i> him, all in tears no doubt, and <i>beheld the
sepulchre</i> where it was, which was the way to it, and <i>how his
body was laid in it.</i> They were led to this, not by their
curiosity, but by their affection to the Lord Jesus, which was
<i>strong as death</i> and which <i>many waters could not
quench.</i> Here was a silent funeral, and not a solemn one, and
yet <i>his rest was glorious.</i></p>
<p class="indent" id="Luke.xxiv-p57">VI. What preparation was made for the
embalming of his body after he was buried (<scripRef id="Luke.xxiv-p57.1" osisRef="Bible:Luke.23.56" parsed="|Luke|23|56|0|0" passage="Lu 23:56"><i>v.</i> 56</scripRef>): <i>They returned, and prepared
spices and ointments,</i> which was more an evidence of their love
than of their faith; for had they <i>remembered</i> and
<i>believed</i> what he had so often told them, that he should
<i>rise again the third day,</i> they would have spared their
<i>cost</i> and <i>pains</i> 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 <i>precious ointments;</i> but, busy as they were in this
preparation, they <i>rested on the sabbath day,</i> and did none of
this servile work thereon, not only according to the custom of
their nation, but <i>according to the commandments</i> of their
God, which, though the day be altered, is still in full force:
<i>Remember the sabbath day, to keep it holy.</i></p>
</div></div2>