Luke 23

Luke 23:1-12

This chapter carries on and concludes the history of Christ’s sufferings and death. We have here, 1. His arrangement before Pilate the Roman governor, ver. 1-5. 2. His examination before Herod, ver. 6-12. 3. Pilate’s struggle with the people, to release Jesus; at last he condemns him to be crucified, ver. 13-25. 4. An account of what passed as they led him to be crucified, ver. 26-34. 5. An account of what passed as the place of execution, ver. 32-38. 6. The conversion of one of the thieves, as Christ was hanging on the cross, ver. 39-43. 7. The death of Christ, and the prodigies that attended it, ver. 44-49. 8. His burial, ver. 50-56.

AND the whole multitude of them arose, and led him unto Pilate. 2. And they began to accuse him, saying, We found this fellate perverting the nation, and forbidding to give tribute to Cerf, saying, that he himself is Christ a king. 3. And Pilate afloat him, saying, “Art thou the king of the Jews? And he answered him and said, ‘Thou sayest it. 4. Then said Pilate to the chief priests, and to the people, I find no fault in this man. 5. And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. 6. When Pilate heard of Galilee, he asked whether the man were a Galilean. 7. And as soon as he knew that he belonged unto Herod’s jurisdiction, he sent him to Herod, who himself was also at Jerusalem at that time. 8. ¶ And when Herod saw Jesus he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. 9. Then he questioned with him in many words; but he answered him nothing. 10. And the chief priests and Scribes stood and vehemently accused him. 11. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous tone, and sent him again to Pilate. 12. ¶ And the lame day Pilate and Herod were made friends together; for before they were at enmity between themselves.

Though they had condemned our Lord as worthy to die as a blasphemer, yet not having the power of life and death in their hands, and this pretended crime not being of such a nature as the Roman government might deem capital; in or-Vol. II.

der to execute their bloody purposes, the chief priests are obliged to have recourts to some other charge. Therefore,

1. They accuse him to Pilate, as a fomenter of sedition, setting up himself for king, and forbidding to give tribute to Cerf, though he had so expressly enjoined it, when they meant to enslave him; and so far from affecting royalty, had opposed the mistaken zeal of his followers, who would have let him up for their king, John v. 15. but the purely innocence is no defence against the blackest calumny. Nor, in the perfect case, they knew themselves in their hearts to be the rebels; they abhorred the Roman government, and so far from thinking it a crime to oppose it, would gladly have embraced the first honourable occasion to revolt. And by the just judgment of God, that pretended crime, on account of which they demanded the condemnation of Jesus, was shortly after the real crime, for which themselves, and the whole Jewish nation, were destroyed by the Romans. Nor, The poisoned chalice will return to him who mingled it.

2. Christ plainly and directly answers Pilate’s interrogatories, and confesses himself indeed King of the Jews; but not in opposition to Cerf, with whose government he never interfered. His kingdom was of a spent different nature, not of this world, but purely spiritual over the hearts of men.

3. Pilate, convinced of the innocence of Jesus, declares he can find no fault in him; whatever religious doctrines he taught, they come not under his cognizance, and therefore he would have released him: but the chief priests, exasperated even to fury at the thought of his being discharged, inflicted upon it they could prove him guilty of many dextrous dissonance, and attempts to raise instructions through Galilee, the chief scene of his preaching, and in all Judea.

4. Pilate, on the mention of Galilee, having found he was of that country, would very gladly have rid himself of this disagreeable affair; and Herod the breach of Galilee, being then at Jerusalem, to whose jurisdiction he belonged, he referred them to him: and thus was the scripture fulfilled, Pjal. ii. 2. Acts iv. 26, 27.

5. Herod was highly pleased at the sight of Jesus. The fame of his mighty works had long eased a desire to see him, and he hoped his curiosity would be gratified by seeing some miracle now performed by him. But he was mistaken: as Christ knew the spirit with which he put the eternal questions to him relative to his miracles, he designed not to make the least reply. The poorest beggar that came with his dislashed body, would have met the kindest words and speediest relief, but he will not prostitute his power to gratify the curiosity of the proudest potentate.

6. Whilst Jesus held his peace, his accusers, with open mouths, belched out their malice, endeavouring to exasperate Herod against him, and to awaken his jealousy with charges of his seditious conduct in Galilee: but Herod thought him an object rather to be despised than feared; and after creating him as a weak silly wretch, and suffering his soldiers to make sport of him, in derision of the presence which Jesus was said to form, he decked him in a robe of mock-majely, and sent him back to Pilate, desirous he should determine concerning him as he thought fit. Nor, If we are set at nought, inflicted, despised, and treated as fools or madmen, let it not be grievous to us: we are but like our Lord.

7. Pilate and Herod were on this occasion reconciled. They had been at enmity between themselves, on what account is not said; perhaps on account of the slaughter of the Galileans, Herod’s subjects, mentioned Luke xiii. 1. but the mutual civilities which passed on this occasion, healed the breach, and made them friends again. He who came to remove the enmity which subsisted between God and man, is here the peace-maker even between his persecutors.

8. ¶ And Pilate, when he had called together the chief priests and the rulers and the people. 14. Said unto them, Ye have brought this man unto me, as one that perverteth the people: and behold, I having examined him before you, have found no fault in this man touching those things whereof ye accuse him; 15. No, nor yet Herod: for I tent you to him, and lo nothing worthy of death is done unto him. 16. I will therefore chastise him, and release him. 17. For of necessity he must release one unto them at the feast. 18. And they cried out all at once, saying, “Away with this man, and release unto us Barabbas: 19. (Who for a certain sedition made in the city, and for murder was cast into prison) 20. Pilate therefore willing to release Jesus, spake again to them. 21. But they cried, saying, Crucify him, crucify him. 22. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. 23. And they were inftant 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 defired; but he delivered Jesus to their will.

Luke 23:13-25

Jesus being brought again from Herod to Pilate,

1. He called the chief priests and rulers, and the people; and convinced of the innocence of the prisoner, he declares, after the strictest examination, he can find no shadow of a crime: nor had Herod testified the least mark of his displeasure against Jesus as a criminal, or as one deserving capital punishment. He offers, therefore, to chiefly him, as if he were a criminal, to gratify them, and cover their prosecution from the suspicion of malice: and since he must release one to them at the draft, he proposes Christ as the person; who, though his life was spared, would be thus stigmatized as a malefactor. Thus doth this corrupt judge desire to trim between his conscience and the people, unwilling to imbue his hands in innocent blood, yet solicitous to show his utmost complaisance to them.

2. The proposal was abortive. The people, instigated by their priests and rulers, rejected the offer, demanding the citizen of Barabbas, whose notorious crimes of murder and infurrection called for the severest punishment, and cried out for the immediate execution of Jesus. In vain Pilate, again and again, remonstrated against the injustice and cruelty of such a demand, but they only grew more outrageous at his opposition; and not fated it with the chastisement he offered to inflict upon Jesus, demanded his crucifixion with such clamour, malice, and violence, as quite terrified Pilate into a compliance. He feared men more than God, and dared not deliside a lawless multitude, though at the expense of innocent blood.

3. Pilate, though reluctantly, at last pronounces the sentence of execution upon the innocent Saviour; and having released that infamous criminal Barabbas, as pertained before him, delivers Jesus to their will; and the enmity which they had shown against him plainly foretold, that their tender mercies would be cruelty.

4. And as they led him away, they laid hold of one Simon a Cyrenian, coming out of the country, and on him they laid the cros, that he might bear it after Jesus. 27. ¶ And there followed him a great company of people, and of women, which also bevealed and lamented him. 28. But Jesus turning unto them, said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. 29. For behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave such. 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?

Luke 23:26-31

Behold the Lamb of God led to the daughter, amidst the tears of Jerusalem’s daughters.

1. His executioners seized on Simon, a Cyrenian, compelling him to bear the cros under which Christ was ready to expire; and not out of pity, but least by death he should elude their malice, they released him for a moment, that they might shortly bind him faster to it with iron.

2. A multitude followed him, and among them many women bewailing his unhappy fate, and touched with tenderest sympathy at his innocent sufferings. Note, A fight of the cros-bearing Saviour may well excite our deepest grief. For he bore our sins, and carried our sorrows.

3. He salutes the mourners, and kindly bids them direct their tears into another channel; weep not for me, but weep for yourselves, and for your children; deep as his agonies were, he freely submitted to them; his sufferings were voluntary, and the issue of them would be glorious; but the judgments coming upon their people and nation, would be imbittered with the wrath of God, and end in their utter destruction. Then barrenness would be accounted a blessing: for better were it to be destitute of children, than to see them devoured by famine and the sword. A refuge then, under falling rocks and mountains would be welcome, rather than to meet the fearful executions of God’s vengeance; for if they have done this thing in the green tree, what shall be done in the dry? If these wicked men have inflicted such sufferings on me, who am innocent, what shall be done to them who, by their sins, are as fuel prepared for the devouring flames? And if the Romans, whom they have instigated, are permitted to exercise such cruelty on me who have never given them provocation, what vengeance will they wreak on the Jewish people, when to the utmost exasperated, and consuming them as fire doth the dry wood? Note, (1.) Though barrenness is often counted a misery, the days may come when not to have children may be reckoned among our mercies. (2.) They who will not fly to the arms of Jesus for mercy, will

cry in vain to rocks and mountains to further them from the frowns of his wrath. (3.) Every view of the sufferings of Jesus should fall us with horror at the dreadful evil and danger of sin; if when it was imputed to him only, the wrath of God fell so heavy upon him, with what an intolerable load must the impenitent soul be overwhelmed, when all the wrath of God due for his own sins shall light down on his devoted head. If Christ’s sufferings were so great, what must the torment of the damned be?

32. And there were also two other malefactors led with him to be put to death. 33. And when they were come to the place which is called Calvary, there they crucified him, and the malefactors; one on the right hand, and the other on the left. 34. ¶ Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. 35. And the people stood beholding: and the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ the choirs of God. 36. And the soldiers also mocked him, coming to him, and offering him viregars. 37. And saying, If thou be the king of the Jews, save thyself. 38. And a super-scription 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, raised on him, saying, If thou be Christ, save thyself and us. 40. But the other answer, rebuked him, saying, Do 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 shall thou be with me in paradise.

Luke 23:32-43

We have here,

1. The crucifixion of the Son of God between two malefactors; who, to increase the ignominy of his sufferings, were led with him to Calvary, the place of execution, and crucified on each side of him. There, amidst the taunts and inflicts of his enemies, he was hung up, in torments to expire: and over his head his pretended crime was written in Hebrew, Greek, and Latin, This is the King of the Jews. Whilst they are mocking, let us bow down with adoration, and wonder at that love which fattened him to the accursed tree. If, as they challenged him to do, he refused to save himself, it was because he could not then have saved us; it was needful that he should die upon the cros, that we might not eternally perish under the wrath of God.

2. His prayer for his murderers. Father, forgive them, for they have not what they do; they were blinded by prejudice and ignorance; and as the dying faithless forgave them, he became, as mediator, their advocate with his Father, that he might obtain their pardon, and prevailed. Some of those who nailed him to the tree, experienced the glorious efficacy of that atoning blood with which their hands were stained. Note, (1.) There are no crimes so great but the blood of Jesus can cleanse us from them; even murder itself is not unpassionable. (2.) The prosecutors of God’s people know not what they do, and that should be an argument with us, after our Lord’s example, to bear with, forgive, pity, and pray for them.

3. The conversion of the thief upon the cros, wherein we behold a most glorious evidence of the mighty efficacy of the Saviour’s grace, even in the lowest step of his humiliation, and a striking display of the great design of his sufferings, to save that which was lost. We are told by the other evangelists, that both the malefactors reviled him, as I am inclined to believe at first they did; though afterwards one of them, by the effectual sovereign grace of God, became a signal monument of mercy, as is here related. One indeed continued hardened to the last, railing on him, and challenging him if he was the Christ, to save himself and them. Thus effective providences, without the grace of God, serve only to harden and exasperate, instead of humbling the impenitent. The other, thatched as a brand from the burning, is here held up an illustrious monument of the salvation of Jesus, even to the utterance; an object which stains the pride of human glory, and renders all fellow-wound human righteousness, which is not a word of the same, and renders the eternal kingdom, from which the most devout, decent, and orderly Pharaise must be for ever excluded. The fears which some have expressed, least this example should embolden sinners, and the many intimations they have forged to advance the good character of the thief, as if he had never heard of Christ before, this was the first crime, for, upon unnecessary, not to say unchristian; and whatever specious shews of piety they bear, are calculated merely to tarnish the transcendent

ent lauter of the unsearchable riches of Christ, and to derogate from the sovereignty and freedom of the grace of God. It is enough that the Saviour was pleased to exercise a signal act of favour towards one desperate sinner, as an encouragement to the most unlivable still to trust in his mercy.

(1.) The behaviour of this malefactor evidenced the blessed influence which a sense of redeeming how infirmely wrongly on his heart. No sooner was he struck with the conviction, that this suffering man who hung by his side was the true Messiah, and God’s eternal Son, than infirmely his tone is changed to every expression of real penitence. (1.) He sharply rebukes his companion, Dr. H. H. and fear God? When ready to appear at his remembrance, how unfitable is such reviling in thy lips, seeing that not in the same condemnation, suffering the same kind of punishment, and therefore humanity dictated mutual compulsion. (2.) He reminds him of the justness of their punishment, and takes shame to himself for his crimes. We indeed suffer joyfully, for we receive the just reward of our deeds, and that should have covered them both with confusion, and sealed up their lips in silence. Thus every real penitent justifies God in his judgment, and owns all he suffers to be no more than his sins deserve. (3.) He bears testimony to the innocence of Jesus, who was such one nothing amish; he was fully convinced his sufferings were for sins not his own, and his confession seems to intimate he was well acquainted with the Saviour’s character; and what he had seen of Christ’s behaviour on the cross, his merktenes, patience, and charity towards his murderers, were striking evidences of his innocence. (4.) He addresses himself to the dying Redeemer, as a dying sinner commending himself to his mercy, Lord, remember me when thou cures into thy kingdom. His faith flaggered not at the ignominious circumstances in which he beheld the Son of God; he pays him the divine honours due to him as the Lord of life and glory; he professes unshaken dependence on his all-sufficiency in care, even at the latest gale, the viles of sinners. Humbly he presents his request; one kind remembrance only he asks, unworthy the least regard; but if the Lord will think of him in that glorious kingdom, to which he is now assured he is about to be advanced, that will be enough to ensure his salvation. Lord, give me like faith in thy power and love! Thus dying, may I be able to commend my spirit into thy hands! Content to stand on a level with this wretched malefactor, and founding all my hopes on thy rich and sovereign grace alone!

(2.) Christ is pleased most graciously to answer his requests, and to give him even more than he asks. Firstly I say unto thee, and my word is truth, my promises sure, this day shall thou be such me as paradis; thy soul, as soon as it departs from the body, shall join the assembly of the blessed in that state of happiness and glory, which God hath prepared for his redeemed people. Note, (1.) The prayer of faith is sure of an answer of peace; the chief of sinners, when they return to God, shall be placed among his saints in glory everlasting. (2.) There is a state of blessings immediately prepared for the souls of the fastidious, where they are in joy and felicity before the resurrection day, when in body and soul their happiness will be compleat. (3.) Where Christ is, there is heaven; to be with him, is to be eternally blessed.

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.

Luke 23:44-49

We are told,

1. The prodigies which happened whilst Jesus hung on the tree. The sun was eclipsed from twelve o’clock at noon till three, and the veil of the temple rent, signifying the state of judicial blindness, to which the Jewish people were abandoned; the abolition of all the typical institutions, the one great sacrifice being now offered which they represented; and the free access which all, whether Jews or Gentiles, now have to a throne of grace, through this new and loving way confounded through the veil, that is to say, his faith, Heb. x. 10, 20.

2. The last dying words of Jesus, which he uttered aloud, not as one exhausted, but as having still his full strength, Father, into thy hands I commend my spirit; and having thus said, he grew up the ghost. He borrows the Psalmist’s words, for scripture language is ever most expensive in our addiction to God. He testifies the fullest confidence in the favour of God his Father, as the great high-great and sacrifice; he, by the

eternal Spirit, offers himself for the sins of his people; and now, by his death, pays down the ransom in hell as divine justice; he commits his human body and soul, that now were to be separated, to his Father’s care, and waits in hope until the third day, when they should be reunited, and he should rise again. And thus must the dying saints of God, by faith, cheerfully commend their departing souls to their Father’s keeping, until the happy resurrection more; when, fashioned like to Christ’s glorious body, our sleeping alms shall be re-animated, and we shall be taken to dwell with him in his eternal kingdom.

3. The centurion’s confession. Deeply affected with what he saw and heard, he could not refrain from expecting his fullest conviction of the innocence of Jesus; and, to the glory of God, acknowledged the righteousness of his eternal Son.

4. The spectators, many of them at least, perhaps some also who had cried, Crucify him, one full of anguish and renounce, returned smiting on their breath. The prodigies they beheld startled their consciences, and terrified them with the apprehension of what would be the consequence of this atonious deed, at which even the heavens above, and the earth under their feet, testified their indignation.

5. A multitude of his disciples, and of the women who followed Jesus from Galilee, stood at a distance, overwhelmed with grief at what they saw, and under the deepest depiction, as if the cross of Jesus was the death of all their hopes; when, in fact, by these sufferings alone his victories were to be obtained, and his kingdom established.

Luke 23:50-56

The corpse of Jesus was now in danger of being cast with those of the malefactors into a common grave; but when none of his other disciples had courage to appear, or ability to give him an honourable interment, God is pleased to raise up one to discharge this last kind office.

1. His name and character are here given us. He was called Joseph, a man of signal piety and probity; a counsellor, probably one of the great Santeleum, who confessed me to the cause and deed of them; either he entered his protest against their proceedings, or seeing opposition in vain, withhold. He was of Arimachea, a city of the Jews, who also himself waited for the kingdom of God, expecting, according to the prophecies, that it would shortly appear.

2. He went unto Pilate, and having obtained permission to take down the body from the cross, he wrapped it in liners, and laid it in his own new tomb, where never man before lay, in haste to finish the funeral, because the Sabbath drew on. The women, the confitant attendants of Jesus, followed the corpse to the grave; and returning, prepared spices and ointments, that they might come and emulate him, as soon as the Sabbath was past; during which, they observed the rest enjoined on that holy day. Nate, The Lord’s day now, as the Sabbath of old, is sacred; all our affairs must be so ordered, as not to break in upon the hours expressly set apart for the immediate service of God.