Luke 23

Chap. XXIII. Ver. 1—12. Jesus carried to Pilate, who sends him to Herod.—His trial before Pilate has been already noticed in our exposition of St. Matthew; but several additional circumstances are here added, which we must now notice. When Jesus was accused before the High Priest and Sanhedrim, they charged him with blasphemy; but when he was brought before Pilate, the accusation was changed to sedition, and even treason. ‘‘We found this fellow”—but this word being in italics, shows it is not in the original; and Campbell reads more literally, ‘this man,” which is sufficiently contemptuous, as applied to the Son of God and the King of Israel. ‘‘We found this man (say they) perverting the people, and forbidding to give tribute to Cesar, saying, that he himself is Christ, a King;”

for that the Messiah should be a king, and a great king, is well known to have been the universal expectation. This charge of rebellion against Cesar we know to have been false: for, 1. When they asked him the question, as to the lawfulness of tribute, he answered in the affirmative—“Render unto Cesar the things that are Cesar’s.” ((Matthew 22:21).) 2. When applied to for the tribute-money, he actually wrought a miracle to enable him to pay it. ((Matthew 17:27).) 3. When Jesus found that the multitude desired to take him by force, and make him a king, he withdrew in order to avoid them. ((John 6:15).) It may be said that this is disputed authority; but it should be recollected that there is no conflicting evidence, except the acclamation of the mob, which became the more fierce, as they had nothing but their fierceness to support their [babble] to extricate himself from his dilemma; and because he thought it a likely means of reconciling himself to Herod Antipas, the Tetrarch of Galilee, and son of Herod the Great with whom (ver.

12. he had been some time at enmity. Herod happened at this time to be at Jerusalem, to keep the Passover; Pilate therefore sent Jesus immediately to him, who was thereby much pleased, having long desired to see him, and hoped to have seen some miracle wrought by him. Our Lord, however, who never wrought a miracle to gratify an idle curiosity, not only refused to gratify him, but to answer any of his interrogatories, not considering him legally entitled thus to [see] after having been before tried, both by the Jewish High Priest and Roman Governor—in which he has set an example of resisting illegal authority, which, however, should be followed cautiously, since we may not always be qualified to judge of such authority.

The Chief Priests and Scribes, however, who followed Jesus to Herod’s palace, seem to have taken advantage of his silence, to accuse him the more violently, probably construing his silence into either a confession of guilt, or a proof of obstinacy and contempt. And Herod might consider his conduct in the same light, though the stings of conscience he had suffered for putting to death John the Baptist, might probably deter him from repeating the like conduct toward our Saviour. Perhaps, also, he might equally gratify his resentment by holding him up to contempt and ridicule. He, therefore, with his men of war, that is, his military captains, set him at defiance, mocked him, and dressed him in a gorgeous or splendid robe—probably one of his own official cast-off garments, as Pilate had before (with the same motive) dressed him in a robe of purple.

See note on (Mark 15:17). For a judge or chief magistrate thus to insult the feelings of a prisoner, is so contrary to our ideas of justice and princely dignity, that it might seem incredible, if it were not certain. The following instance, quoted from Philo, by Dr. Lardner, in illustration of this passage, will show the character of the people, in perfect accordance with that of their rulers. Caligula, the successor of Tiberius, under whom Jesus suffered, in the beginning of his reign, conferred on Herod Agrippa (the nephew of this Herod who mocked our Saviour) the tetrarchy of his uncle Philip, with the right of wearing a crown. On returning from Rome through Alexandria, they were so displeased with the idea of a Jew assuming that consequence, that they took the following means to mortify him.

“There was one Carabas, a sort of distracted fellow, who went naked about the streets,…. This wretch they brought into the theatre, and placed him on a lofty seat, that he might be conspicuous to all. Then they put a thing made of paper on his head for a crown, the rest of his body they covered with a mat instead of a robe, and for a sceptre one put into his hand a little piece of a reed….. Having thus given him a mimic royal dress, several young fellows, with poles on their shoulders, came and stood on each side of him as his guards. Then came people…. some to pay homage to him, others to ask justice of him, and some to know his will and pleasure [meant to ridicule by all this mock show].”—Agrippa being a Syrian, and king of a large country in Syria.—Lardner’s Cred.

Ver. 13—26. Pilate delivers Jesus to the Jews, with an order for his crucifixion.—Much of this section corresponds with the accounts of the other Evangelists. We shall confine our remarks to two points only; Pilate’s surrender of Jesus to the bands of the Jews, and the address of Jesus to the spectators on his being led forth to execution. 1. That neither Pilate nor Herod considered Jesus as a criminal, is most certain from Pilate’s own words, (ver. 14, 15,) “I find no fault in him; nor yet Herod:” but what apology can be offered for a judge that should deliver a prisoner to be executed under such circumstances? There is no doubt but he was influenced by the fear of the Jews, either as to their offering him some personal violence, or accusing him to his imperial master.

But “the fear of man bringeth a snare;” and “He that justifieth the wicked, and condemneth the just, even they both are an abomination to the Lord.” ((Proverbs 17:15).) Pilate virtually did both. He justified the wicked priests and scribes, by giving sentence against the innocent Jesus according to their wishes, but against the judgment of his own conscience. Ah, Pilate! circumstances must be one day reversed; and when the Son of man shall ascend his throne of judgment and thou shalt be placed at his bar, can he then say of thee, “I find no fault in him?’ Alas, no! Pilate had condemned the innocent, and released the guilty; and both to oblige an abandoned priesthood, who afterwards pursued him with their accusations and curses till they drove him to commit suicide.

2. But let us turn to the conduct of the patient and illustrious Sufferer, who is now led to crucifixion, followed by “a great number of people, and of women, which also bewailed and lamented him.” Some of these women are distinctly mentioned by St. Matthew, (Chap. xxvii. 55,) and we have there remarked the honourable testimony borne to female tenderness and piety. We have here to notice the compassionate language of our Lord to the multitude of the spectators, and especially to the women. For though the term “daughters of Jerusalem,” as well as “the daughters of Zion,” certainly includes the inhabitants of both sexes, (see (1 Kings 19:21), (Lamentations 2:13). (Zephaniah 3:14),) yet as the softer sex were undoubtedly distinguished by their weeping, so the following words,

(ver. 29,) “Blessed are the barren, and the wombs that never bare,” were doubtless addressed to them in reference to the predicted destruction of Jerusalem, respecting which our Lord had said, ‘‘Wo to them that are with child, and to them that give suck in those days!” ((Matthew 24:19).) language parallel in effect with that before us. The proverbial expression of calling upon “rocks and hills to cover” us ‘‘and hide” us, implies an extreme of approaching misery, which would not pass away with the sufferings of a few hours, but last through many generations; and, as respected many of the guilty individuals, we fear through everlasting ages. The expression is (we believe) applied only to this event and to that of which this was a type—the day of judgment.

“Weep not for me?” as if he had said, my sufferings, extreme as they be, will soon come to a termination, and will end in infinite and everlasting felicity, both to me and multitudes for whom I suffer; but for the judgments coming upon Jerusalem, alas! weep “for yourselves, and for your children!” Our Lord Jesus, amidst all the pain and ignominy he suffered, was more affected by the approaching calamities of others, than by any thing which he himself either foresaw or felt.

Ver. 27—38. Jesus crucified between two malefactors.—Every circumstance attending the crucifixion of our Saviour was calculated to excite pity towards himself and to provoke execrations from him upon his enemies. But—behold the reverse!

instead of pity from his persecutors, they revile and blaspheme him. ‘‘He saved others, (say they,) himself he cannot save.” True, indeed, had he saved himself, they and we must have been lost for ever. But what says the illustrious sufferer? Does he imprecate curses upon them? On the contrary: he prays for them—‘‘Father, forgive them, for they know not what they do.”

Who is it that offers up this prayer? It is not the language of one…. on whom good or bad treatment makes little im-

DISCUSSION:—The Son of man had a heart peculiarly soft and tender……. It is not the prayer of an angel hovering by the cross—a being superior to human weakness and passions; but of one who was in all things made like unto his brethren, yet without sin; and who hath shown himself as free in the generosity of his prayers as in the lessons of his wisdom, and in the miracles of his power.

“This prayer he addresses to his Father. Jesus was at this moment enduring the wrath of God, as well as the cruelty of man; yet faith and hope operate strongly within him……. Not in the sorrows of death that were compassing him about not all the pains of hell that were taking hold on him, could shake his confidence in God……. “The blessing which Jesus asks is forgiveness. Father, forgive them. If the murder of a fellow-creature is considered as a most heinous offence—if to kill a monarch brings on a traitor the severest tortures which man can inflict—what vengeance must not they have deserved who slew the Prince of Life? The vengeance of eternal fire was their doom, and from this Jesus lifts up his voice to save them…..

Our Lord was now offering up that sacrifice by which sin was expiated; and in praying for forgiveness to them, he asks pledge of the honour that should be conferred on him, and the happiness which he would bestow, when God exalted him to give repentance and remission of sins to Israel….: “The time when our Lord put up this prayer demands our notice. In the first moments after we have been injured, resentment is strong….. But it was immediately after our Lord was fixed to the cross that he offered up this prayer. The hills around Jerusalem had scarcely ceased echoing back the cry, Away with him, when Jesus cried, Father, forgive them. Nor was this a transient impulse of generosity in the Saviour’s bosom; it mingled with the last throbbings of his heart; and it was among the last of his injunctions before he went to heaven, “that repentance and remission of sin should be preached in his name to all nations, beginning at Jerusalem.”

The conversion of many of his murderers shows the efficacy of this prayer. The three thousand Jews, who on the day of Pentecost gladly received the word, were charged by Peter with having crucified his Master. The victim of their fury they now honour as the author of their salvation. “Our Lord urges as a reason for the forgiveness of his enemies, that they knew not what they did. Deceived by the artful misrepresentations of their leaders, and disappointed in their favourite hope of a temporal Messiah, which our Lord’s miracles had raised to the highest pitch, they now considered him as an impostor, and were eager to destroy him, as one who had cruelly sported with the feelings of an oppressed people.

Christ pitied their delusion, and…. offers for the cruelty of his murderers the only extenuation of which their conduct admitted…. Instead of the language of rebuke and execration, he utters that only of apology and forgiveness.”’— (Dr. Belfrage’s Sacram. Addresses, No. xxvii.) This prayer, however, had so little effect upon the miscreants around him, that the cruel executioners coolly sat down at the foot of the cross to part his garments; and the rulers who were present, and ought to have suppressed the excesses of the multitude, were the first to deride him: ‘“He saved others! let him save himself if he be the Christ, the chosen of God!” Thus shared our divine Master in the reproach of ridicule too often poured upon his people as “the elect of God”—which is also one of the peculiar characters of Messiah, as well as of his people.

(See (Isaiah 42:1).) Upon some individuals, however, this painful scene had a most salutary effect; namely, upon one of the malefactors, and upon the centurion who commended the guard which attended the execution, as we shall see in the next section.

Ver. 39—43. The base conduct of one malefactor, and the conversion of the other.—“It is a great comfort to dying persons to have their friends near them;” but our Lord’s sufferings were aggravated by the company of two thieves in his dying moments, who at first, as should seem by Matthew’s Gospel, (Chap. xxvii. 44,) united with his enemies to reproach and blaspheme him. The other, whether convinced by the meekness and piety of our Saviour’s conduct, or overawed by the awful darkness which accompanied his last hours, is satisfied both of his personal innocence, and his divine mission.

He therefore, in the first place, reproves his obdurate fellow-sinner, and in the next place confesses his own guilt, and implores the mercy of our Saviour: ‘‘Lord, remember me when thou comest into thy kingdom.” A question here arises, What ideas could this man have of Christ’s kingdom? It is not impossible that, before he committed the crime for which he was apprehended, (or at least before his apprehension,) he might have heard some of our Lord’s public discourses, in which he declared himself the Son of God, and the King of Israel. It is not improbable that he might be (as a prisoner) in Pilate’s judgment-hall when Jesus avowed himself to be a King, and for that end expressly born; or, perhaps, in the palace of Caiaphas, when he said, “Here-

Notes on the verses

Aule, here means, not an inclosed but an open court. ‘This, however, is not demonstrative, since fires may be made (with proper care) upon a stone pavement. See (John 18:18). Ver. 58. Another.—[A said challenged Peter in the second instance according to Matthew and Mark; yet here it is said heteros, another (man) and he also answers to a man. But heteros, as Wetstein shows may be, and is in innumerable instances, applied to a female; and Matthew says, “she said to them that were there,” and Mark, ‘she began to say to them that stood by.” So that the maid gave the information to those around her, and some man charged Peter with it. Probably several joined in the accusation, though he speaks to an individual, for St.

John says, “‘They said unto him,” &c.]— Ver. 66. The elders of the people—i. e. the Sanhedrim, (Matthew 27:1). _ Ver. 68. If I ask you, &c.—Campbell, ‘if I put a question, ye will neither answer me nor dismiss me.” Ver. 70. Ye say that I am—i. e. I am.; Culp. Chap. XXII. Ver. 3. Thou sayest it.—This was the most solemn mode of affirmation used by the Jews. |—Bagster. Ver. 14. Whereof ye accuse him—That is, he found him not guilty of either treason or sedition. See ver. 1.: Ver. 15. No, nor yet Herod.—Both Herod and Pilate seem to have treated Jesus as an enthusiast, not as a criminal.—Nothing worthy a death is done unto him.—Doddridge, ‘By him.”’ Campbell, ‘He hath done nothing to deserve death.” So Raphetius, &c. Ver.

16. I will therefore t and obstinate enthusiast. = Ver. 17. For of necessity—i. e. according to annual custom. See Matt. In 15. Ver. 20. Spake again to them.—To the same effect as before; being e.g. to spare the life of Jesus, which Herod also seems to have had no desire to chastise him.—Not as a criminal, but as a weak i Compare the preceding note. _ Ver. 29. Behold, the days are coming.—{Our Lord here refers to the destruction of Jerusalem, and the final desolation of the Jewish state; an evil associated with so many miseries, that sterility, which had otherwise been considered an opprobrium, was accounted a circumstance most felicitous. No history can furnish us with a parallel to the calamities and miseries of the Jews; rapine and murder, famine and pestilence, within; fire and sword, and all the terrors of war without.

Our Saviour himself wept at the foresight of these calamities; and it is almost impossible for persons of any humanity to read the relation of them in Josephus without weeping also. He might justly affirm, “if the misfortunes of all, from the beginning of the world, were compared with those of the Jews, they would appear much inferior in the comparison.” ]—B. Ver. 31. If they do evil things in a green tree &c.—Campbell gives the sense, “For if it fare thus with the green tree, how shall it fare with the dry?” ‘Our Lord (here) makes use of a proverbial expression frequent among the Jews, who compare a good man to a green tree, and a bad man to a dead one, as if he had said, ‘If an innocent person suffer thus [for sins not his own,] what will become of the wicked, who are ready [prepared] for destruction, as dry wood for the fire.’ “— Wesley.

Ver. 32. Two other malefactors.—Campbell, ‘‘Two malefactors were also led with him to execution.” P Ver. 33, Calvary.—From the Latin, Calvaria; but the Greek is, Kranion, (whence Cranium,) of nearly the same import with Golgotha, See note on (Matthew 27:33). Ver. 38. This is the King &c.—See (John 19:19-20). and a just: after shall the Son of man sit on the right hand of God.” It is not to be doubted that he heard the Jews, in mockery, style him king, or that he heard the inscription on the cross read by passengers and spectators; yet all this might give him but a very imperfect idea of the nature of Messiah’s kingdom. He might, however, have been blessed with a religious education, and accustomed in youth to read the Scriptures.

We know also the advantages which many persons, similarly circumstanced, have derived from early instruction, when these things have been brought to their recollection, and applied to their consciences, by the influences of the Holy Spirit, under whose instructions this privileged criminal was now placed. Yet we cannot pretend to determine how far his views were enlightened or correct. Our Lord had been wont, in speaking of his second coming to describe himself as “coming in the clouds of heaven,” and attended by the heavenly hosts, (see (Matthew 16:27), xxiv. 30, &c.;) we think it probable, therefore, that the penitent thief might allude to this, without any very distinct idea of the nature of our Redeemer’s kingdom; for even his most intimate disciples at this time seem to have had very confused notions on this subject.

(See next Chap. ver. 21.) Most certain it is, however, that he looked not for secular honours, nor rewards, for he was now entering the eternal world, as was also Jesus, whom he addressed as his Lord and Saviour. It was in another state, therefore, that he looked for an answer to his prayers: it was to sit down with him on his throne—to eat and drink with him in his kingdom. May we all be enabled to adopt the same prayer in dying circumstances; but, alas! there are many, very many, who would rather be forgotten than remembered by their judge! This brief but very interesting narrative furnishes us with a caution against presumption, and a caveat against despair. An ancient writer has observed, that the Scriptures present us with one instance, and but one, of conversion in the article of death, to the end that no person may presume upon the like grace; nor any one despair in like circumstances.

To presume is madness; for who knows that death will give the warning of an hour, or even a moment? To despair is folly; for who can allege circumstances more desperate or alarming than these—a criminal dying by the hand of justice, with no friendly hand to direct him to the hope of mercy; yet mercy finds him, with a pardon perfectly gratuitous and free. But we must attend to our Lord’s gracious answer, with the when and where implied in it. 1. When shall the penitent be remembered? Not merely at a future period—in the day of judgment—but this day, which not only implies an intermediate state between death and judgment, but entrance on it in the day that closes our mortal life—this day of salvation.

Now, though we would not contend for a rigid construction of the term day in all cases, (for we know it is often used with much latitude of interpretation,) yet here it is necessarily confined to a literal interpretation. Our Lord, who probably died a few moments before his fellow-sufferers, (see (John 19:32-33),) committed his soul into the hands of his heavenly Father, who doubtless instantly received it; and by the morning of the third day it returned to reanimate his mortal frame; it must, therefore, have been within this, or another day at most, that the supplicant could be with Christ in Paradise, or we shall not be able to give it any definite import. But where is Paradise? The same place and state, we apprehend, as, in the parable of the rich man and Lazarus, is called “Abraham’s bosom.” ((Luke 16:19-31).) Whither Paul was taken up, and heard and saw things indescribable; and whither, at death, he desired to depart and be with Christ, as “far better” than the present state. ((2 Corinthians 12:4). (Philippians 1:23).) None of which things can surely be asserted respecting a state of utter insensibility, and non-exertion—a state, assuredly, which no good man would desire in preference to activity in the service of God and man upon the earth.

Ver. 44—56. The death and burial of Christ.—The darkness and other prodigies which attended the death of our Saviour have been already noticed, with his subsequent interment, and the conversion of the centurion. (See (Matthew 27:45-60).) The darkness here mentioned appears to have lasted from noon till about three in the afternoon, when our Saviour died, immediately after which it began to disperse. The darkness itself must have made an awful impression on the spectators. Many of the enemies of Jesus were perhaps driven thereby from the awful scene, which made even the Roman soldiers tremble; and upon some of them, particularly on their commanding officer, a salutary effect appears to have been produced.

The spectators also smote their breasts with anguish and silently withdrew; but the faithful women, the beloved John, and others of his acquaintance, stood and viewed the scene unto the last. The following circumstances also remain to be here observed:— 1. The dying words of Jesus—‘‘Father, into thy hands I commend my spirit,” and, having said thus, he gave up the ghost,” i.e. his immortal spirit into the hands of God. On this we remark, 1. That Jesus died with the utmost calmness and resignation, an example to all his followers; but, 2. He died a voluntary death; so himself tells us, ((John 10:17-18):) “I lay down my life that I might take it again.” This was peculiar to himself: ‘“This commandment,”

(or commission,) says he, ‘“have I received of my Father;” implying that, as “Christ died for our sins,” so also “he rose again for our justification.” ((Romans 4:25).) 3. On comparing this address to the Father of mercies, with the complaint uttered just before, ((Matthew 27:46),) it is evident that that complaint was not uttered under any apprehensions of our Saviour’s being abandoned by his heavenly Father to his enemies; but only that while bearing our sins, and making atonement for them, those smiles of approbation—that comfortable sense of the divine presence with which Jesus had been supported throughout his arduous ministry, had been withdrawn, The sun of divine approbation had set in obscurity, to arise in fairer skies, where darkness is never felt, and where clouds are never seen.

“Tf (says Bishop Horne) the Master thus underwent the trial of a spiritual desertion (while he suffered for our sins,) why doth the disciple think it strange, unless the light of heaven shine continually upon his tabernacle? Let us comfort ourselves in such Circumstances with the thought that we are thereby conformed to the image of our dying Lord.” (Horne on (Psalms 22:1).);: What follows in the close of this chapter relative to our Lord’s burial, differs little from the account of Matthew; only Joseph of Arimathea, who is there styled a disciple of Jesus, is here said to be one who “himself waited for the kingdom of God.” This also was the character of holy Simeon; and it appears that all who were waiting for the coming of God’s kingdom, readily embraced his Son.

Chap. XXIV.

Ver. 1—12. The resurrection of Jesus declared by two angels to the women who attended the sepulchre, “approached.” Vulgate, ‘‘began.” Ver. 54. The sabbath drew on.—Campbell literally; and some think it refers to the lighting of the sabbath lamp, which is done at sunset. Cust. No. 1283.; F mr