Luke 23

in paradise.] Our Saviour must have used this word in the sense in which the Jews understood it, the place of happiness, into which pious souls, when separated from the body, are immediately received. Dr. Whitby.

Luke 23:2

2. — forbidding to give tribute to Cesar.] They here affirm what was completely false, as appears from Matt. xxii. 21. But their falsehood was covered, it is probable, under two specious pretences: 1st, that He professed Himself King of the Jews, of which these hypocrites take advantage to render Him odious to the the destruction of Jerusalem: 34 prayeth for his enemies. 39 Two evildoers are crucified with him. 46 His death. 50 His burial. Anno DOMINI 23. AND the whole multitude of them arose, and led him unto Pilate.

Luke 23:4

4. — I find no fault in this man.] This was not said (according to John xviii. 36, 38) till after Jesus had declared to Pilate, that “His kingdom was not of this world; and probably not till after Pilate had found, on examining witnesses, (ver. 14 of this chap.) that all their evidence amounted to no proof of His having set Himself up for a temporal king. Bp. Pearce.

Luke 23:7

7. — he sent him to Herod.] To Herod Antipas, the same who had beheaded John. See the note on Matt. 8. 1. On discovering that Jesus belonged to the district of Galilee, which formed part of Herod’s government, and on considering probably that Herod, from his acquaintance with the Jewish religion, was better qualified to take cognizance of this case, Pilate referred the hearing of it to him. Herod, it is probable, was at this time at Jerusalem on account of the passover feast. Dr. Hammond.

Luke 23:9

9. — but he answered him nothing.] Before Herod, our Lord conducted Himself with the same majesty, Barabbas is desired of the people. Jesus is given to be crucified. Anno DOMINI 33.

Luke 23:11

11. — with his men of war] His military officers, or attendants. Dr. Hammond.

— in a gorgeous robe,] Exhibiting Him as a mock king. Dr. Whitby.

Luke 23:12

12. — before they were at enmity] Dissensions were extremely frequent between the different kings and governours throughout the Roman empire. Grotius.

Luke 23:16

16. I will therefore chastise him,] It is probable that Pilate proposed this as a lesser punishment, by which the people might be satisfied, and so disposed to acquiesce in His release. Dr. Hammond.

Luke 23:26

26. And as they led him away,] “Bearing His cross,” John xix. 17; afterwards, on finding Him weak, and not well able to sustain it, “they laid hold upon one Simon,” &c. Dr. Whitby.

Luke 23:29

29. For, behold, the days are coming, &c.] So great and terrible will be the afflictions and calamities that

shall fall upon this people, when God comes to execute His just vengeance on them for their sins, (which will speedily come to pass,) that wicked men, in the utmost distress and anguish of despair, shall wish they had never been born; or that they had quickly perished by some untimely death. Dr. S. Clarke. This they undoubtedly experienced at the siege of Jerusalem, when misery of every kind pressed upon them; and, amongst other things, so severe a famine, that in an instance related by Josephus, a mother was induced to eat her sucking child. Dr. Whitby.

Luke 23:30

30. — to say to the mountains, &c.] This is a strong expression, signifying the greatness of the calamities which were to overtake them, Hos. x. 8; Rev. vi. 16; Isai. ii. 19. Bp. Pearce.

Luke 23:31

31. — if they do these things in a green tree,] That is, if they do these things to Me, a righteous person, Ezek. xx. 47; xxi. 2, 3; “what shall be done in the dry?” that is, to those wicked persons, who, like the dry tree, are fit to be burned in the fire. Dr. Whitby. If a green and fruitful tree be thus rooted up and destroyed, how much more shall the barren and decayed? If God in His holy providence thinks fit to suffer the righteous

Two evildoers are crucified with him. Anno DOMINI 33. Or, the place of a scull. other, malefactors, led with him to be put to death.

Luke 23:33

33. — Calvary.] See note at Matt. xxvii. 33.

Luke 23:34

34. — Father, forgive them.] How conspicuous here is our Saviour’s charity! He not only prays for men who had persecuted Him to death, and prefaced that death with every insult that unrelenting malice could devise; but He even does so, at the very instant when He is expiring under inconceivable torture and anguish, and in the most degrading manner bleeding out His innocent soul. He prays for merciless wretches, hardened murderers, who were even then insulting over His last agonies, and triumphing in their own wicked barbarity. So far above the power of pain, and wrong, and exasperating malice, was the firmness and meekness of His holy mind. And what a pattern have we here set before our eyes; we who are so soon provoked, so implacably incensed, at slender injuries; so hard to forgive, even when we feel no smart, and the damage is imaginary! O, how far short is this of His perfection! How unlike to His true greatness of soul, who, in His patience and charity more especially, left us an example that we should follow His steps! Dean Stanhope.

— for they know not what they do.] They might indeed, and ought to have known; but the Scriptures bear them witness, that, if they had known Him, “they would not have crucified the Lord of glory,” 1 Cor. ii. 8; Acts iii. 17. This ignorance is all the extenuation of which the horreur of their crime was capable. And some it always is, though in proportion less, as the means of knowledge are greater. Thus our Lord does not only wish their pardon, but He even pleads and turns advocate for the vilest of miscreants. A noble warning this to all His disciples, that they too, when injuriously treated, should make all possible allowances, and put the most favourable construction on the wrongs they suffer; that they should let ignorance and infirmities, passions and surprises, be heard in mitigation of their resentments; and thus become disposed themselves to pardon, and to implore the pardon of God for, the very worst of enemies. Dean Stanhope.

Luke 23:36

36. — offering him vinegar.] It appears that vinegar was the customary drink of the Roman soldiers. Another cup had been given to Him before He was nailed to the cross, as the Jews were accustomed to do to persons condemned to capital punishments. See note at Matt. xxvii. 34.

Luke 23:39

39. — one of the malefactors — railed on him.] St. Matthew and St. Mark (using, as is often done, the plural for the singular) say, generally, that “the thieves,” or “they that were crucified with Him,” reviled Him. St. Luke, whose account here is more particular, explains, that one of them reviled Him, and was rebuked by the other. What different effects the judgments of God have upon the minds of men, is strikingly shewn by these examples. Here were two malefactors brought by the providence of God to suffer in the company of His own Son, whose blood was shed for the sins of the whole world. But mark their end. One died reproaching and blaspheming Christ, and breathed out his soul in the agonies of guilt and despair; the other saw, acknowledged, and openly confessed his Redeemer. How adorable is the wisdom of God, who has thus instructed us; and, by setting the examples of His justice and mercy so near together, has taught us to fear without despair, and to trust without presumption! Who would not tremble for himself when he sees a man perish in his sins, who died by his Saviour’s side, within reach of that blood which was poured out for his redemption, but wanting faith to stretch out his hand and be saved? Bp. Sherlock.

The penitent malefactor reproach his fellow. Anno DOMINI 32. fear God, seeing thou art in the same condemnation?

Luke 23:42

42. — Lord, remember me &c.] Perhaps this man had never seen or heard of Christ before; or, if he had, it is yet more strange that he, who had till this time stood out in unbelief, should now acknowledge Him as the Messiah. Now, when His enemies were insulting over Him, when His own disciples and the companions of His preaching and miracles had forsaken Him, when they, who once trusted it had been He who should have redeemed Israel, despaired of Him; when the companion of his wickedness was at this very time reproaching and blaspheming Him: that he should, in this lowest ebb of misery and shame and scorn, to which the Son of God did or could stoop, throw himself upon His protection, acknowledge His kingdom, believe Him Lord of a future and better state, and the disposer of rewards and happiness after death; and all this, upon so surprising a conviction, and in answer to the very first calls of grace: this argues so ingenious a temper, so noble and so bold a faith, as never was outdone, as never can in all respects be equalled, except the same Jesus were again to be crucified; because no other man’s conversion ever had or can have, upon other terms, the same disadvantages and discouragements, which this man laboured under and so generously overcame. Dean Stanhope.

His was a great faith which could discover a Christ, a Saviour, under such a poor, scorned, despised, crucified Jesus, and call Him Lord; which, when Jesus hung struggling for His own life, and no deliverer was near, yet saw reason to cast himself upon Him for his everlasting condition, and pray to Him, “Lord, remember me:” which could see Christ’s kingdom through His cross and grave and death, and where there was so little sign of a kingdom, and pray to be remembered in that kingdom. Dr. Lightfoot.

— comest into thy kingdom.] The circumstance of his mentioning Christ’s kingdom, now when He hung expiring on the cross, seems to shew that he had a true notion of the sense in which Christ was King of Israel. Dr. Lightfoot. No one but himself of the whole Jewish nation, (the Apostles themselves not excepted,) appear to have had at this time any other notion than that of a temporal Messiah. His discernment therefore of the Messiah’s real character was the more wonderful under such unpromising circumstances, and his faith the more heroic. Dean Tucker.

Luke 23:43

43. — To day shalt thou be with me] This promise of our Saviour to the penitent thief is certainly a monument of mercy, a standing comfort to all who truly repent, though at their last hour; an anchor of hope to sorrowful sinners, and a plain proof that sincere amendment never comes too late. For even they, who have long lain in the snares of the devil, shall, like the reclaimed thief, be rescued, accepted, rewarded, provided they, like him, return to God, and improve to the best advantage their portion of time, however small. But the fatal delusion too often is, that few consider what it is to be converted like him. They look at the event, but forget the circumstances. For widely different indeed from the case of the penitent thief is the case of those late penitents, who frequently presume to take sanctuary under this example, who, while they live under the ministry of the Gospel, and enjoy both the outward calls of God’s word and the inward solicitations of His Spirit, turn a deaf ear continually to both: who profess to be-

behere a risen and glorified Redeemer, to expect Him as their Judge, and call Him Lord and King; but pay Him no degree of that respect which this stranger did, when He had made Himself of no reputation, and appeared in the guise of the vilest malefactor. This difference is so striking, that, when duly considered, it must convince all wilful delayers of repentance, that they have no precedent, on which they can safely rely, in the instance now before us. Dean Stanhope.

With hearty repentance and true faith this malefactor now sought admittance into his Master’s spiritual kingdom, and was graciously accepted by Him, who exercised an act of sovereignty even on the cross; in all the fulness of assurance promising him an immediate reward, even admittance, on that very day, with Himself, into paradise, or the region appropriated to good souls. Dr. Hales.

Who would not love the King of mercies, that forgot His own tortures to remember a poor petitioner, and minded not the racking of His own cross, to take care of another soul’s deliverance? Who would be ashamed of, nay, who would not triumph in, a crucified Jesus, that exhibits such power of salvation in His very crucifixion: He, who in the deepest of His shame, and in highest of His pain and greatest of His weakness, shews such pity, such strength, such deliverance, towards a poor wretch, when there was but a span between him and destruction? The great Deliverer came at the very point of time; and, in the midst of all His weakness and anguish, wrung the lamb out of the jaws of the devourer. Dr. Lightfoot.

We cannot possibly infer from the example of this malefactor, whether a late, a sudden, or a death-bed repentance, will avail for any other Christians, or not; for the circumstances in which he was placed were quite peculiar, and different from those in which any others can stand. Much less can any Christians pretend to exult in an absolute certainty of forgiveness, or boast of having received an earnest and foretaste of everlasting peace. But, if his example is at all to be propounded for our imitation, it should be in this; that, though his faith excelled the faith of all the sons of men then existing, yet he presumed not to utter any other request than this modest petition, this humble prayer, fervent in hope, though mixed with some diffidence, “Lord, remember me when Thou comest into Thy kingdom.” To imitate him thus far, will answer all the ends of solid piety, and of a just reliance on the promises of God. Dean Tucker.

This history of the penitent thief is very remarkable and very affecting; and there are two religious and practical inferences to be made from it. The first is the encouragement it affords, even after great misdemeanors, to repenting sinners, who, if they will sincerely perform all that is in their power, ought by no means to think it a lost labour, and to give themselves up to despair, but to entertain honourable sentiments and humble hope of God’s placability and mercy. The second use of the text, which ought always to be joined with the first, is to dissuade men from habitual vice, and a delay of reformation, by shewing them how little reason such offenders have to expect that they shall ever so qualify themselves as to become fit to obtain the favour which was extended to this man. Dr. Jorlin.

The centurion’s confession. Christ’s resurrection.

Luke 23:46

46. — into thy hands I commend my spirit:] He means His soul, which He had in His human nature, together with the body, united to the Divine nature. Hence we derive an additional proof that the human soul is distinct from the body, that it lives after it, in a state separate from it, and such a state as is susceptible of happiness and misery. For why is the spirit here the object of our Lord’s care, and commended to God, but because there is a place of safety from danger, where souls shall not only survive, but live also in a manner very different from that in which they lived here; where no temptation

Luke 23:47

47. — glorified God.] Acknowledged these convulsions of nature, to be an evidence of Divine interposition. Dr. Hammond.

Luke 23:48

48. And all the people — smote their breasts.] In token of their grief, and remorse for their guilt, and the imprecations they had uttered, and with a melancholy presage of their punishment. Dr. Hales.

Luke 23:51

51 — waited for the kingdom of God.] Expected at this time the appearing of the Messiah, and secretly in his heart believed that Jesus was He. Dr. S. Clarke.

Luke 23:54

54. — the sabbath drew on.] Literally, began to dawn. Meaning that daylight began to appear on the morning of Saturday, (the sabbath;) although, properly speaking, the sabbath began on the preceding evening. Bp. Pearce.

Luke 23:56

56. — the commandment.] That in the Law of Moses, of doing no work on the sabbath day. Dr. Hammond.

Chap. XXIV. ver. 1. Now upon the first day &c.] For this chapter, see further notes at Matt. xxviii; Mark xvi.

Christ’s resurrection is declared. He appeareth to two disciples