Verse-by-Verse Bible Commentary
Luke 23:34

Clarke's Commentary

Verse 34. They know not what they do. — If ignorance do not excuse a crime, it at least diminishes the atrocity of it. However, these persons well knew that they were crucifying an innocent man; but they did not know that, by this act of theirs, they were bringing down on themselves and on their country the heaviest judgments of God. In the prayer, Father, forgive them! that word of prophecy was fulfilled, He made intercession for the transgressors, Isaiah 53:12.

Bridgeway Bible Commentary

158. The crucifixion (Matthew 27:33-44; Mark 15:22-32; Luke 23:32-43; John 19:18-24)

Golgotha, the place of Jesus’ crucifixion, was a hill beside a main road just outside Jerusalem. The procession arrived there about 9 a.m. (Matthew 27:33; Mark 15:25). (It is difficult to calculate the exact times of all the incidents that took place on the day of Jesus’ crucifixion. People in those days did not carry clocks, and the times given in the Gospels are only approximate. In some cases the writers may have estimated their times at different stages of the same event. Also, they may have used different methods of reckoning. Matthew, Mark and Luke usually count the hours from 6 a.m. and 6 p.m., but John seems to reckon differently.)

Great though Jesus’ suffering was, his agony of spirit was greater. He was bearing the burden of human sin, and thereby was conquering Satan and releasing people from the power of sin and death. He was determined to face death at its worst, fully conscious of what he was going through. Therefore, he refused the offer of drugged wine intended to deaden the pain and dull the mind (Matthew 27:34).

Meanwhile, the four soldiers who carried out the crucifixion threw dice to decide how they would divide Jesus’ personal possessions. Above his head they attached a sign announcing the charge for which he was condemned, so that those who passed by could read it. As he hung there, Jesus had insults thrown at him by the common people, by members of the Sanhedrin (who came to see their sentence carried out), and by the two criminals crucified with him. All mocked with the same theme - he claimed to save others but he could not save himself. This was true, though not in the sense the mockers intended; for only by willingly sacrificing himself could he save guilty sinners (Matthew 27:35-44; Luke 23:32-39; John 19:18-24). One of the criminals, realizing this, repented and experienced the saving power of Jesus that very day (Luke 23:40-43).

Coffman's Commentaries on the Bible

And Jesus said, Father, forgive them: for they know not what they do. And parting his garments among them, they cast lots.

Father, forgive them, etc. … This was the first of the seven utterances of Jesus from the cross; and it has the utility of indicating two centers of forgiveness, one on the earth, the other in heaven. It may not be supposed that Jesus' prayer for the forgiveness of the soldiers who crucified him implied their immediate forgiveness in heaven. Jesus, AS A MAN, forgave them; but the matter of their eternal forgiveness was still contingent upon their faith and acceptance of the terms of the Christian gospel. See full discussion of this under "The Seven Words from the Cross," in my Commentary on Matthew, Matthew 27:66.

And parting his garments among them, they cast lots … As Barclay noted:

Every Jew wore five articles of apparel: the inner tunic, the outer robe, the girdle, the sandals, and the turban. There remained the great outer robe. It was woven in one piece (John 19:23-24). To cut it would have ruined it; and so the soldiers gambled for it.William Barclay, op. cit., p. 297.

For further discussion of this action of the soldiers in fulfillment of prophecy, and regarding the garments of Jesus, see in my Commentary on John, under John 19:24. The prophecy fulfilled was Psalms 22:18.

Barnes' Notes on the Whole Bible

Father, forgive them - This is a fulfillment of the prophecy in Isaiah 53:12; “He made intercession for the transgressors.” The prayer was offered for those who were guilty of putting him to death. It is not quite certain whether he referred to the “Jews” or “to the Roman soldiers.” Perhaps he referred to both. The Romans knew not what they did, as they were really ignorant that he was the Son of God, and as they were merely obeying the command of their rulers. The Jews knew, indeed, that he was “innocent,” and they had evidence, if they would have looked at it, that he was the Messiah; but they did not know what would be the effect of their guilt; they did not know what judgments and calamities they were bringing down upon their country. It may be added, also, that, though they had abundant evidence, if they would look at it, that he was the Messiah, and enough to leave then without excuse, yet they did not, “in fact,” believe that he was the Saviour promised by the prophets, and had not, “in fact,” any proper sense of his rank and dignity as “the Lord of glory.” If they had had, they would not have crucified him, as we cannot suppose that they would knowingly put to death their own Messiah, the hope of the nation, and him who had been so long promised to the fathers. See the notes at 1 Corinthians 2:8. We may learn from this prayer:

1. The duty of praying for our enemies, even when they are endeavoring most to injure us.
2. The thing for which we should pray for them is that “God” would pardon them and give them better minds.
3. The power and excellence of the Christian religion. No other religion “teaches” people to pray for the forgiveness of enemies; no other “disposes” them to do it. Men of the world seek for “revenge;” the Christian bears reproaches and persecutions with patience, and prays that God would pardon those who injure them, and save them from their sins.
4. The greatest sinners, through the intercession of Jesus, may obtain pardon. God heard him, and still hears him “always,” and there is no reason to doubt that many of his enemies and murderers obtained forgiveness and life. Compare Acts 2:37, Acts 2:42-43; Acts 6:7; Acts 14:1.

They know not what they do - It was done through ignorance, Acts 3:17. Paul says that, “had they known it, they would not have crucified the Lord of glory,” 1 Corinthians 2:8. Ignorance does not excuse altogether a crime if the ignorance be willful, but it diminishes its guilt. They “had” evidence; they “might” have learned his character; they “might” have known what they were doing, and they “might” be held answerable for all this. But Jesus here shows the compassion of his heart, and as they were “really” ignorant, whatever might have been the cause of their ignorance, he implores God to pardon them. He even urges it as a “reason” why they should be pardoned, that they were ignorant of what they were doing; and though people are often guilty for their ignorance, yet God often in compassion overlooks it, averts his anger, and grants them the blessings of pardon and life. So he forgave Paul, for he “did it in ignorance, in unbelief,” 1 Timothy 1:13. So God “winked” at the ignorance of the Gentiles, Acts 17:30. Yet this is no excuse, and no evidence of safety, for those who in our day contemptuously put away from them and their children the means of instruction.

Calvin's Commentary on the Bible

Luke 23:34.And Jesus said, Father, forgive them. By this expression Christ gave evidence that he was that mild and gentle lamb, which was to be led out to be sacrificed, as Isaiah the prophet had foretold, (Isaiah 53:7.) For not only does he abstain from revenge, but pleads with God the Father for the salvation of those by whom he is most cruelly tormented. It would have been a great matter not to think of rendering evil for evil, (1 Peter 3:9;) as Peter, when he exhorts us to patience by the example of Christ, says that he did not render curses for curses, and did not revenge the injuries done to him, but was fully satisfied with having God for his avenger (1 Peter 2:23.) But this is a far higher and more excellent virtue, to pray that God would forgive his enemies.

If any one think that this does not agree well with Peter’s sentiment, which I have just now quoted, the answer is easy. For when Christ was moved by a feeling of compassion to ask forgiveness from God for his persecutors, this did not hinder him from acquiescing in the righteous judgment of God, which he knew to be ordained for reprobate and obstinate men. Thus when Christ saw that both the Jewish people and the soldiers raged against him with blind fury, though their ignorance was not excusable, he had pity on them, and presented himself as their intercessor. Yet knowing that God would be an avenger, he left to him the exercise of judgment against the desperate. In this manner ought believers also to restrain their feelings in enduring distresses, so as to desire the salvation of their persecutors, and yet to rest assured that their life is under the protection of God, and, relying on this consolation, that the licentiousness of wicked men will not in the end remain unpunished, not to faint under the burden of the cross.

Of this moderation Luke now presents an instance in our Leader and Master; for though he might have denounced perdition against his persecutors, he not only abstained from cursing, but even prayed for their welfare. But it ought to be observed that, when the whole world rises against us, and all unite in striving to crush us, the best remedy for over-coming temptation is, to recall to our remembrance the blindness of those who fight against God in our persons. For the result will be, that the conspiracy of many persons against us, when solitary and deserted, will not distress us beyond measure; as, on the other hand, daily experience shows how powerfully it acts in shaking weak persons, when they see themselves attacked by a great multitude. And, therefore, if we learn to raise our minds to God, it will be easy for us to look down, as it were, from above, and despise the ignorance of unbelievers; for whatever may be their strength and resources, still they know not what they do.

It is probable, however, that Christ did not pray for all indiscriminately, but only for the wretched multitude, who were carried away by inconsiderate zeal, and not by premeditated wickedness. For since the scribes and priests were persons in regard to whom no ground was left for hope, it would have been in vain for him to pray for them. Nor can it be doubted that this prayer was heard by the heavenly Father, and that this was the cause why many of the people afterwards drank by faith the blood which they had shed.

Smith's Bible Commentary

And the whole multitude of them arose, and they led him unto Pilate. And they began to accuse him, saying, We found this fellow perverting the nation and forbidding to give tribute to Caesar, and saying that he himself is Christ [or the Messiah,] a king ( Luke 23:1-2 )

Now notice, their accusation against Him was blasphemy, "You're saying You're the Son of God." When they brought Him to Pilate to accuse Him before Pilate, they didn't make that charge at all before Pilate. Why? Because they knew that Pilate would throw it out. You say, "It's just your own problem if your own religious superstitions don't come to the Roman court with that." So when they came to the Roman court, they came with a whole different set of charges. The charges before the Roman court was that of perverting the nation, seditious. "He is a man who said you shouldn't pay taxes to Caesar." That's not true. He said, "Give to Caesar that which is Caesar's." And then they also accused Him of declaring Himself to be the King.

And Pilate asked him, saying, Are you the King of the Jews? And he answered and said, [You said it] Thou sayest it ( Luke 23:3 ).

Equivalent today of saying, "Hey, you said it!"

And then said Pilate to the chief priests and to the people, I find no fault in this Man. And they were the more fierce, saying, He stirs up the people, teaching throughout all of Judea, beginning from Galilee to this place ( Luke 23:4-5 ).

Now Galilee was the place where all the rebellions against Rome started. So by placing Him in Galilee, they were seeking to place Him at the heart of rebellion against Rome. "This man is stirring up people everywhere, up there in Galilee." And it was one of those buzzwords by which they intended to get Pilate excited.

But when Pilate heard Galilee, he asked whether the man was a Galilean. And as soon as he knew that [he was a Galilean,] he belonged to Herod's jurisdiction, he sent him to Herod, who himself was also was at Jerusalem at this time ( Luke 23:6-7 ).

This is Herod Antipas.

And when Herod saw Jesus, he was exceeding glad: for he was desiring to see him for a long time, because he had heard so many things about him; and he had hoped that he might see some kind of a miracle done by him. Then when he questioned him in many words; but Jesus answered him nothing ( Luke 23:8-9 ).

This is the Herod, of course, who had beheaded the cousin of Jesus, John the Baptist. And Jesus had nothing to say to him at all.

And so then Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. And the same day Pilate and Herod were made friends together: because there had been enmity between them for quite some time. And Pilate, when he had called together the chief priests and the rulers of the people, he said unto them, You've brought this man unto me, as one that is perverting the people: and, behold, I have examined him before you, and I find no fault in this man touching those things whereof you accuse him: no, nor did Herod: for I sent you to him; and lo, nothing worthy of death has been done by him. I therefore am going to chastise him, and release him (for of necessity it was a custom that he would release unto them one prisoner at the feast). And they cried out all at once, saying, Away with this man, and release unto us Barabbas: (who for a certain sedition made in the city, and for murder, was cast into prison.) ( Luke 23:11-19 )

Now Barabbas was guilty of these very charges which they were making against Jesus. False charges against Jesus; they were true against Barabbas.

Pilate, therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him. And he said unto them the third time, Why, what evil has he done? I have found no cause of death in him: I therefore will chastise him, and let him go. And they were instant with loud voices, requiring that he might be crucified ( Luke 23:20-23 ):

And the tragic scripture...

and the voices of them and of the chief priests prevailed ( Luke 23:23 ).

How sad when the voices of the mob prevail.

And Pilate gave sentence that it should be as they required. And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will. And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus ( Luke 23:24-26 ).

Now the procession, typical Roman procession, was, they had four Roman soldiers; two going slightly ahead and two slightly behind, and the prisoner in the middle. And then, one soldier would lead the procession. And the soldier leading the procession had a sign with the accusation against the person to be crucified. In this case, the sign said, "The King of the Jews." And when they came to the place of crucifixion, this sign was then nailed to the top of the cross so that the people would all know the reason why this man was being put to death by the Roman government. As they would go through the streets of the city, they would usually take the longest route. And, of course, there was always a lot of noise and a lot of clamor, and this was intended to draw the people out to see what was happening. And they would see this man walking in the midst of the Roman soldiers, pulling his cross along, and they knew that he was going to be crucified and the accusation against him was in front. And it was like terror in the hearts of the people against trying to rebel against Rome.

Jesus, weakened by the chastening, was probably physically unable to bear the cross any further. And so they compelled this man Simon, who was a Cyrenian, to bear the cross. What the Roman soldier did was just take his sword and lay it flat on your shoulder, and he could order you to carry his bags for a mile. And that was Roman authority; you couldn't say no. You couldn't say, "Well, I'm busy. I have to get this quart of milk home to my wife. She's baking cookies and expecting me to come home with milk." You couldn't do that. He laid that sword flat on your shoulder and if he'd tell you to do something, no arguments. You had to do it. And so they laid the sword flat on Simon's shoulder and said, "Carry this man's cross," and Simon began to carry the cross.

Now, according to Josephus, the Roman government, the Jews would not allow a census to be taken since the time of David, when the judgment of God came against Israel because David numbered the people. And so, the Roman government wanted to know approximately how many people there were. And so they counted the number of sheep that were killed for the Passover at the time of Christ. And according to Josephus, there were 26,572 sheep killed for this one Passover. And there was, according to the law, a minimum of ten people to eat the one lamb. You had to have at least ten people. So the number of people at that particular Passover was over 2,700,000. Of course, it was the longing desire of every Jew to go to Jerusalem for the Passover some time in his life. If you lived within fifteen miles of Jerusalem, an adult male, you were required to be there. Further away it was always your dream. And so, when they would partake of the Passover, they would say, "This year here; next year Jerusalem." Even to the present day, it's a traditional part of the Passover feast. "This year here; next year Jerusalem." Simon had, no doubt, come from Tripoli, for that is a Cyrenian who was from Tripoli, for this Passover. It could be that he was very upset when that Roman sword was laid on his shoulder and he was compelled to bear the cross. We do not know, but we are told that this Simon was the father of Rufus and Alexandria. The fact that his sons are named, I believe it's in Mark's gospel, it means that his sons were well known by the Christians. So there is a very good likelihood that this Simon, as a result of his encounter with Jesus and bearing the cross of Jesus, was converted. And his sons became well known in the early church, Rufus and Alexandria. As Paul is writing to the church in Rome, he said, "And greet Rufus, who is as my brother, and his beloved mother, who is as my own mother." It could be the very Rufus, the son of Simon who was compelled to bear the cross of Jesus.

And there followed him a great company of people, and of women, which also were bewailing and lamenting him. And Jesus turning unto them said, Daughters of Jerusalem, don't weep for me, but weep for yourselves, and for your children. For, behold, the days are coming, in the which they will say, Blessed are the barren ( Luke 23:27-29 ),

To be barren was a curse. They'd always say, "Cursed are the barren." If a woman could not bear a child, that was cause for divorce, legal cause for divorce, an acceptable cause for divorce. If you could not bear a son for your husband, that was an acceptable cause for divorce in those days. And they would say, "Oh, she's cursed; she can't bear children." But Jesus said, "The day is going to come when they're going to say, 'Blessed are the barren.'"

and the womb which has never born, or the breasts which have never nursed. Then shall they begin to say to the mountains, Fall on us; and the hills, Cover us. For if they do these things in a green tree ( Luke 23:29-31 ),

That is, while I am here, the light of the world . . .

what are they going to do in the dry? ( Luke 23:31 )

These days did come. In less than forty years, the Roman troops came and ravaged the land of Palestine. And the vast majority of the Jews were killed. In the final assault upon Jerusalem, according to the account of Josephus, over a million Jews were killed. And 96,000 were carried captive back to Rome to be slaves for life.

There were also two other, malefactors, who were led with him to be put to death. And 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. Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots ( Luke 23:32-34 ).

This statement of Jesus, "Father, forgive them, they know not what they do," according to Luke's gospel here, was made as they were preparing them for the cross. That is, they would lay the cross down on the ground, which was in a shape sort of a "T." And they would stretch out the prisoner's hands on the crossbars and they would drive these spikes through his hands.

Last year when I was in Jerusalem, I was visiting in a house of a Theo Sidonboom, who had excavated under his house and had come back to the Roman period. And had found there this large spike, which looks like a railroad spike. And he said to me, "These are the spikes that it is believed the Romans used in crucifixion." I said, "Theo, I've got to have one of the spikes. I don't care what it costs; I want one." I hope that he has one for me when I go back. I'm going to call and see. He said he thought he could get me one. I want to show you what the Roman spikes look like that they have uncovered there in Jerusalem. But they would drive these spikes through the hands on the crossbars. And in the case of Jesus, they drove the spikes also through his feet, as they nailed Him to the cross. And then they would implant the cross in the ground. Now, while they were nailing Him, Jesus said, "Father, forgive them. They know not what they do."

Here we find that Jesus, having been brought to the place physically, where He could no longer go around touching the blind eyes, touching the deaf ears, because His hands are now held fast to that cross. Though He cannot minister in an active way, walking around their villages any more, still there's one avenue of ministry left. And He exercises it; the ministry of prayer. And He prays for them. And the prayer of Jesus was answered. On the day of Pentecost some fifty days later, when they were again gathered in Jerusalem for that celebration, when the Holy Spirit descended upon the early church and the people gathered to observe the phenomena that accompanied the outpouring of the Holy Spirit. Peter stood up and he said, "You men of Israel, harken unto me. For these men are not drunken as you suppose. It's only nine o'clock in the morning. But this is that which was spoken of by the prophet Joel, when he said, 'In the last days,' saith the Lord, 'I'm going to pour out My Spirit upon all flesh and your sons and daughters are going to prophesy, and your young men are going to see visions and your old men will dream dreams. And upon My servants and handmaidens will I pour out of My Spirit in that day,' saith the Lord. And there shall be blood and fire and vapor and smoke, and the moon shall be turned to blood and the sun into darkness before the great and notable day of the Lord comes. And it shall come to pass, that whosoever shall call upon the name of the Lord shall be saved.'" And Peter said, "Jesus of Nazareth, a man who proved Himself to be of God among you by the marvelous works that He did, whom you, according to the predetermined accounts and foreknowledge of God, with your wicked hands have crucified and slain. But God raised Him from the dead because it was not possible that He could be held by death. For David, by the Holy Spirit, said, 'Thou will not leave my soul in hell, neither will You allow the Holy One to see corruption.'" And Peter said, "This was fulfilled, for His soul was not left in hell. Neither did the Holy One see corruption, but the same Jesus hath God raised from the dead, Who ascended on high and is now given this which you see...the outpouring of the Holy Spirit" ( Acts 2:14-33 ). And they were convicted in their hearts. And they said unto them, "Men and brethren, what shall we do since we've crucified the Lord of Glory?" And Peter said, "I realize that in ignorance you did it. But repent and be baptized in the name of Jesus Christ for the remission of your sins, and you will receive the gift of the Holy Ghost" ( Acts 2:37-38 ).

Now, "Father, forgive them. They know not what they do." Peter said, "You did it in ignorance." And 2,000 souls were added to the church. The prayer of Jesus was answered. Those who had ignorantly put Him on the cross had found forgiveness and were now a part of the body of Christ.

And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he is the Messiah, the chosen of God. And the soldiers also mocked him, coming to him, and offering him vinegar, and saying, If thou be the King of the Jews, save thyself. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS ( Luke 23:35-38 ).

Now this was the cry, the taunt, the jeer of the people: "Save Yourself!" You know where the inspiration for that cry came? From the pit of hell. For had Jesus saved Himself, He would not be able to save you. That cry was coming from the pit of hell. It was a taunt, it was a jeer. The high priest said, "He saved others. Himself He cannot save. Let Him come down now if He is the Son of God. Let God save Him, if God will have anything to do with Him, because He said He's the Son of God." And this was the mockery, this was the cry. The soldiers, "Hey, if you're the King of the Jews, save Yourself, man." The people, they picked up this chant, this cry, "Save Yourself!" "Let Him come down now from the cross and we will believe Him," the priests said.

And one of the malefactors which were hanged railed on him, saying, If thou be the Christ, save thyself and us ( Luke 23:39 ).

So, the same taunt that was coming from the crowd, this thief picked up. During the time of great psychic experiences, emotional experiences, emotions are close to the surface and there's this mob psychology and people begin to act like something other than people when they get into crowds many times. Even in football games. You know, people put on chicken suits and do all kinds of weird things. And everybody accepts it, everybody laughs. And you watch some of these people, you know, the weird get-ups and people do weird things in a crowd. There's sort of an anonymity in a crowd that people like. "Nobody knows me so I can act like a freak," and everybody laughs and has a good time. And there is that thing with the crowd of wisecracking. Have you ever been in a crowd when things were going on and people begin to make their smart remarks, and then it gets a little competition of who can make the smartest or cutest remark? And of course, you measure them on the laugh scale. You know, "You got an eight." "Well, you got a five." "Well, I got a ten." And these things to play on the emotions of the people, especially if it's a very shocking thing.

I can imagine that to watch a man dying on a cross would be an extremely shocking thing to your psyche. I would think that that would be extremely difficult to just watch a man hanging there, watching him as he is fighting for breath, watching him as his body heaves, knowing the pain and just seeing him as he is gradually being worn down by the pain and the suffering and know that he is dying. That must be a tremendously shocking thing for the psyche. And so, I imagine that because you can't really think on that too long without really getting bugged by it, that there would be those that would make these off-handed remarks to divert the attention for awhile and to bring laughter, because just the shock of this thing settling in would be too hard to take.

And because it was the cry of the crowd and the common mockery and jeering against Christ, the thief, probably just to get a rise out of the crowd and maybe some sympathy towards himself by joining with them, reviled Jesus and said, "Hey, why don't You save Yourself and us?" Ho-ho-ho! Funny! And there probably went the ripple of laughter through the crowd.

But the other thief turned to him, and he said, Don't you fear God, seeing that you're in the same condemnation? ( Luke 23:40 )

Hey, you're in the same boat, man, you're dying. Don't you fear God? It's the hour of death. Don't you realize that we're going to be facing the judgment of God soon? Don't you fear God?

We indeed are here justly [justice is being served]; for we are receiving the due reward of our deeds: but this man has done nothing amiss ( Luke 23:41 ).

Pilate said, "I find no fault in Him." The thief testified, "He has done nothing amiss." Judas said, "I have betrayed innocent blood."

And he said to Jesus, Lord, remember me when you come into your kingdom ( Luke 23:42 ).

How did he know that Jesus was a King? Because above the cross there was written the word, "The King of the Jews." But this shows us that for salvation, faith has to come from God. For somehow his faith transcended even that of the disciples. And somehow, by God, he knew that though this Man was dying, He was yet to come into His kingdom. He had a faith greater than the disciples, because at this point the disciples had been wiped out; they had forsaken Him and they had fled, they had given up hope. "We had trusted in Him for the salvation of Israel, but He now is crucified. It's all over." But somehow, God planted faith in the heart of this man. For by grace are you saved through faith, and that not of yourselves. It is a gift of God and not of works, lest any man should boast. God planted faith, saving faith in the heart of this man. And he somehow realized that even though he was dying, there was a message, just a short message, "This is the King of the Jews." And he believed it. It had to be the faith of God planted in his heart. And so he said, "Lord, when You come into Your kingdom, would You remember me?" Not, "Would You honor me?" Not, "Would You exalt me?" Just, "Remember me, Lord." The disciples were the ones that were saying, "Lord, when You come into the kingdom, exalt me. Let me sit at Your right hand, let me sit at Your left hand, let me be prime minister. Let me have Hawaii!" This man was just saying, "Lord, would You just remember me when You come into Your kingdom?" Oh, what a simple prayer! But it brought him salvation. Oh, how close each of us are to salvation! It's just a simple prayer; "God, be merciful to me, a sinner. Lord, remember me." We read, "Wherefore He is able to save to the uttermost all who come unto God by Him." Where Jesus said, "And whosoever cometh unto Me, I will in no wise cast out." Even a dying thief in his last hour who says, "Lord, remember me," can find salvation." And Jesus said,

Today you will be with me in paradise ( Luke 23:43 ).

This word paradise is a word that was used for the garden of the king, where he would invite his special guest to come and walk with him. Jesus said, "Today you will be with Me in paradise."

It was about the sixth hour ( Luke 23:44 ),

That is noon. It's interesting that this all transpired before the miracles of the day. Before the earthquake, before the sun became dark, God had planted the faith in the heart of this thief to bring him salvation. "It was about the sixth hour,"

and there was darkness over all the earth until the ninth hour ( Luke 23:44 ).

Three o'clock in the afternoon.

And the sun was darkened, and the veil of the temple was rent in the midst ( Luke 23:45 ).

"The sun was darkened," that is, nature refused to look at this horrible sight. Nature revolted against man. There was a great earthquake, the rocks were torn, nature revolting against man. Had God not restrained it, I'm sure that nature would have destroyed man at that point for his heinous crime.

"The veil of the temple was rent in the midst." We are told in another gospel, "from the top to the bottom." Oh, how significant! The veil of the temple was the testimony of how unapproachable God was to man. No man dared to enter in beyond that veil, except the high priest, and that only one day in the year. And that only after many sacrifices and washings. And that only with great reverence and fear, having these bells tied on the bottom of his coat and a rope tied around his foot, so that those outside of the veil would listen for these bells to be tinkling inside. And if they would stop, then they would pull the guy out by his foot, knowing that he went into the presence of God with some blemish and God smote him dead. And so the rope, so they could pull him out and wouldn't even have to go in to get him. God was unapproachable by man. Man's sin had alienated from God. God's hand was not short, His ear was not heavy, but sins had separated people and the veil represented that separation of the unrighteous man from God. But at the death of Christ the way was made by which man might come to God, and God ripped that veil from the top to the bottom, saying, "Come, come, it's open." The way is now made through Jesus Christ for you, for me, to be able to come directly to God.

And when Jesus had cried with a loud voice ( Luke 23:46 ),

Luke doesn't tell us what He said, but the other gospels do. He cried, "It is finished!"

he then said, Father, into thy hands I commend my spirit: and having said thus, he dismissed his spirit. Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all of the people that came together to that sight, beholding the things which were done, smote their breasts, and they returned. And all of his acquaintances, and the women that followed him from Galilee, stood afar off, beholding these things. And, behold, there was a man named Joseph, a counselor; and he was a good man, and a just: (And the same had not consented to the counsel and the deed of them;) he was of Arimathea, a city of the Jews: and who also himself was waiting for the kingdom of God. And this man went unto Pilate, and he begged for the body of Jesus. And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never before a man was laid. That day was the preparation, and the sabbath was drawing on. And the women also, which came with him from Galilee, followed after him, beheld the sepulchre, and how his body was laid. And they returned, and prepared the spices and the ointments; and they rested the sabbath day according to the commandment ( Luke 23:46-56 ).

"

Dr. Constable's Expository Notes

F. The crucifixion of Jesus 23:26-49

Luke’s account of the crucifixion includes a prophecy of the fate of Jerusalem (Luke 23:29-31), more emphasis on the men who experienced crucifixion with Jesus (Luke 23:39-43), and less stress on the crowd that mocked Jesus. It climaxes with Jesus’ final prayer of trust in His Father (Luke 23:46) and the reactions of various people to His death (Luke 23:47-49).

"In this version of the story we may see an accent on the way in which Jesus died as a martyr, innocent of the charges against him, trusting to the end in God, and assured of his own place in paradise. The whole scene vindicates the claim that he is the Messiah of God." [Note: Marshall, The Gospel . . ., p. 862.]

Dr. Constable's Expository Notes

The mockery of Jesus’ crucifixion 23:33-38 (cf. Matthew 27:33-43; Mark 15:22-32; John 19:18-24)

Dr. Constable's Expository Notes

2. Jesus’ death 23:33-49

The parts of this section of Luke’s Gospel that are unique are Jesus’ prayer for His enemies (Luke 23:34), the dialogue with the criminals (Luke 23:39-43), and Jesus’ prayer of self-sacrifice to the Father (Luke 23:46). Thus Luke presented Jesus as the forgiving Savior even in His death.

Dr. Constable's Expository Notes

In contrast to the hate and rejection expressed in crucifixion (cf. Psalms 22:6-8), Jesus manifested love and forgiveness for those who crucified Him. He prayed for them basing His petition for mercy on their ignorance even though at the same time they were stealing His garments in fulfillment of prophecy (Psalms 22:18). Luke’s inclusion of Jesus’ prayer for His executioners harmonizes with his emphasis on Jesus offering grace and forgiveness to sinners (cf. Luke 7:40-43; Luke 19:10). If Jesus had had any sins of His own to confess, this would have been the time to do so. He did not, so He prayed for other sinners instead. Stephen followed Jesus’ good example here when he died at the hands of his persecutors (Acts 7:60). Luke may have wanted his readers to see Jesus’ act as a good model for disciples.

Barclay's Daily Study Bible

Chapter 23

TRIAL BEFORE PILATE AND SILENCE BEFORE HEROD ( Luke 23:1-12 )

23:1-12 The whole assembly rose up and brought Jesus to Pilate. They began to accuse him. "We found this man," they said, "perverting our nation and trying to stop men paying taxes to Caesar, and saying that he himself is the anointed one, a king." Pilate asked him, "Are you the king of the Jews?" He answered, "You say so." Pilate said to the chief priests and to the crowds, "I find nothing to condemn in this man." They were the more urgent. "He is setting the people in turmoil," they said, "throughout all Judaea, beginning from Galilee to this place." When Pilate heard this, he asked if the man was a Galilaean. When he realised that he was under Herod's jurisdiction, he referred him to Herod, who was himself in Jerusalem in these days. When Herod saw Jesus he was very glad, because for a long time he had been wishing to see him, because he had heard about him; and he was hoping to see some sign done by him. He questioned him in many words; but he answered him nothing. The chief priests and the scribes stood by vehemently hurling their accusations against him. Herod with his soldiers treated Jesus contemptuously, and after he had mocked him and arrayed him in a gorgeous dress, he referred him back again to Pilate. And Herod and Pilate became friends with each other that same day, for previously they had been at enmity with each other.

The Jews in the time of Jesus had no power to carry out the death sentence. Such sentence had to be passed by the Roman governor and carried out by the Roman authorities. It was for that reason that the Jews brought Jesus before Pilate. Nothing better shows their conscienceless malignity than the crime with which they charged him. In the Sanhedrin the charge had been one of blasphemy, that he had dared to call himself the Son of God. Before Pilate that charge was never even mentioned. They knew well that it would have carried no weight with him, and that he would never have proceeded on a charge which would have seemed to him a matter of Jewish religion and superstition. The charge they levelled against Jesus was entirely political, and it has all the marks of the minds and ingenuity of the Sadducees. It was really the aristocratic, collaborationist Sadducees who achieved the crucifixion of Jesus, in their terror lest he should prove a disturbing clement and produce a situation in which they would lose their wealth, their comfort and their power.

Their charge before Pilate was really threefold. They charged Jesus (a) with seditious agitation; (b) with encouraging men not to pay tribute to Caesar; (c) with assuming the title king. Every single item of the charge was a lie, and they knew it. They resorted to the most calculated and malicious lies in their well-nigh insane desire to eliminate Jesus.

Pilate was not an experienced Roman official for nothing; he saw through them; and he had no desire to gratify their wishes. But neither did he wish to offend them. They had dropped the information that Jesus came from Galilee; this they had intended as further fuel for their accusations, for Galilee was notoriously "the nurse of seditious men." But to Pilate it seemed a way out. Galilee was under the jurisdiction of Herod Antipas, who at that very time was in Jerusalem to keep the Passover. So to Herod Pilate referred the case. Herod was one of the very few people to whom Jesus had absolutely nothing to say. Why did he believe there was nothing to be said to Herod?

(i) Herod regarded Jesus as a sight to be gazed at. To Herod, he was simply a spectacle. But Jesus was not a sight to be stared at; he was a king to be submitted to. Epictetus, the famous Greek Stoic teacher, used to complain that people came from all over the world to his lectures to stare at him, as if he had been a famous statue, but not to accept and to obey his teaching. Jesus is not a figure to be gazed at but a master to be obeyed.

(ii) Herod regarded Jesus as a joke. He jested at him; he clothed him in a king's robe as an imitation king. To put it in another way--he refused to take Jesus seriously. He would show him off to his court as an amusing curiosity but there his interest stopped. The plain fact is that the vast majority of men still refuse to take Jesus seriously. If they did, they would pay more attention than they do to his words and his claims.

(iii) There is another possible translation of Luke 23:11. "Herod with his soldiers treated Jesus contemptuously." That could be translated, "Herod, with his soldiers behind him, thought that Jesus was of no importance." Herod, secure in his position as king, strong with the power of his bodyguard behind him, believed that this Galilaean carpenter did not matter. There are still those who, consciously or unconsciously, have come to the conclusion that Jesus does not matter, that he is a factor which can well be omitted from life. They gave him no room in their hearts and no influence in their lives and believe they can easily do without him. To the Christian, so far from being of no importance, Jesus is the most important person in all the universe.

THE JEWS' BLACKMAIL OF PILATE ( Luke 23:13-25 )

23:13-25 Pilate summoned the chief priests and the rulers and the people, and said to them, "You brought me this man as one who was seducing the people from their allegiance; and--look you--I have examined him in your presence, and of the accusations with which you charge him, I have found nothing in this man to condemn; and neither has Herod; for he sent him back to us. Look you--nothing deserving death has been done by him. I will therefore scourge him and release him." All together they shouted out, "Take this man away! And release Barabbas for us." Barabbas had been thrown into prison because a certain disorder had arisen in the city, and because of murder. Again Pilate addressed them, because he wished to release Jesus. But they kept shouting, "Crucify, crucify him!" The third time he said to them, "Why? What evil has he done? I have found nothing in him which merits sentence of death. I will chastise him and release him." But they insisted with shouts, demanding that he should be crucified; and their voices prevailed. So Pilate gave sentence that their demand should be granted. He released the man who had been thrown into prison for disorder and murder, the man they asked for, and Jesus he delivered to their will.

This is an amazing passage. One thing is crystal clear--Pilate did not want to condemn Jesus. He was well aware that to do so would be to betray that impartial justice which was the glory of Rome. He made no fewer than four attempts to avoid passing sentence of condemnation. He told the Jews to settle the matter themselves ( John 19:6-7). He tried to refer the whole case to Herod. He tried to persuade the Jews to receive Jesus as the prisoner granted release at Passover time ( Mark 15:6). He tried to effect a compromise, saying he would scourge Jesus and then release him. It is plain that Pilate was coerced into sentencing Jesus to death.

How could a Jewish mob coerce an experienced Roman governor into sentencing Jesus to death? It is literally true that the Jews blackmailed Pilate into sentencing Jesus to death. The basic fact is that, under impartial Roman justice, any province had the right to report a governor to Rome for misgovernment, and such a governor would be severely dealt with. Pilate had made two grave mistakes in his government of Palestine.

In Judaea the Roman headquarters were not at Jerusalem but at Caesarea. But in Jerusalem a certain number of troops were quartered. Roman troops carried standards which were topped by a little bust of the reigning emperor. The emperor was at this time officially a god. The Jewish law forbade any graven image and, in deference to Jewish principles, previous governors had always removed the imperial images before they marched their troops into Jerusalem. Pilate refused to do so; he marched his soldiers in by night with the imperial image on their standards. The Jews came in crowds to Caesarea to request Pilate to remove the images. He refused. They persisted in their entreaties for days. On the sixth day he agreed to meet them in an open space surrounded by his troops. He informed them that unless they stopped disturbing him with their continuous requests the penalty would be immediate death. "They threw themselves on the ground, and laid their necks bare, and said they would take death very willingly rather than that the wisdom of their laws should be transgressed." Not even Pilate could slaughter men in cold blood like that, and he had to yield. Josephus tens the whole story in The Antiquities of the Jews, Book 18, chapter 3. Pilate followed this up by bringing into the city a new water supply and financing the scheme with money taken from the Temple treasury, a story which we have already told in the commentary on Luke 13:1-4.

The one thing the Roman government could not afford to tolerate in their far-flung empire was civil disorder. Had the Jews officially reported either of these incidents there is little doubt that Pilate would have been summarily dismissed. It is John who tells us of the ominous hint the Jewish officials gave Pilate when they said, "If you release this man you are not Caesar's friend." ( John 19:12.) They compelled Pilate to sentence Jesus to death by holding the threat of an official report to Rome over his head.

Here we have the grim truth that a man's past can rise up and confront him and paralyse him. If a man has been guilty of certain actions there are certain things which he has no longer the right to say, otherwise his past will be flung in his face. We must have a care not to allow ourselves any conduct which will some day despoil us of the right to take the stand we know we ought to take and will entitle people to say, "You of all men have no right to speak like that."

But if such a situation should arise, there is only one thing to do--to have the courage to face it and its consequences. That is precisely what Pilate did not possess. He sacrificed justice rather than lose his post; he sentenced Jesus to death in order that he might remain the governor of Palestine. Had he been a man of real courage he would have done the right and taken the consequences, but his past made him a coward.

THE ROAD TO CALVARY ( Luke 23:26-31 )

23:26-31 As they led Jesus away, they took Simon, a Cyrenian, who was coming in from the country, and on him they laid the cross to carry it behind Jesus.

There followed him a great crowd of the people and of women who bewailed and lamented him. Jesus turned to them. "Daughters of Jerusalem," he said, "do not weep for me, but weep for yourselves, and for your children, because--look you--days are on the way in which they will say, 'Happy are those who are barren, and the wombs that never bore, and the breasts which never fed a child.' Then they will begin to say to the mountains, 'Fall upon us!' and to the hills, 'Cover us!' For if they do these things when the sap is in the wood, what will they do when the tree is dry?"

When a criminal was condemned to be crucified, he was taken from the judgment hall and set in the middle of a hollow square of four Roman soldiers. His own cross was then laid upon his shoulders. And he was marched to the place of crucifixion by the longest possible route, while before him marched another soldier bearing a placard with his crime inscribed upon it, so that he might be a terrible warning to anyone else who was contemplating such a crime. That is what they did with Jesus.

He began by carrying his own Cross ( John 19:17); but under its weight his strength gave out and he could carry it no farther. Palestine was an occupied country and any citizen could be immediately impressed into the service of the Roman government. The sign of such impressment was a tap on the shoulder with the flat of the blade of a Roman spear. When Jesus sank beneath the weight of his Cross, the Roman centurion in charge looked round for someone to carry it. Out of the country into the city there came Simon from far off Cyrene, which is modern Tripoli. No doubt he was a Jew who all his life had scraped and saved so that he might be able to eat one Passover at Jerusalem. The flat of the Roman spear touched him on the shoulder and he found himself, willy-nilly, carrying a criminal's cross.

Try to imagine the feelings of Simon. He had come to Jerusalem to realise the cherished ambition of a lifetime, and he found himself walking to Calvary carrying a cross. His heart was filled with bitterness towards the Romans and towards this criminal who had involved him in his crime.

But if we can read between the lines the story does not end there. J. A. Robertson saw in it one of the hidden romances of the New Testament. Mark describes Simon as the father of Alexander and Rufus. ( Mark 15:21.) Now you do not identify a man by the name of his sons unless these sons are well-known people in the community to which you write. There is general agreement that Mark wrote his gospel to the Church at Rome. Turn to Paul's letter to the Church at Rome. Amongst the greetings at the end he writes, "Greet Rufus, eminent in the Lord, also his mother and mine." ( Romans 16:13.) So in the Roman church there was Rufus, so choice a Christian that he could be called one of God's chosen ones, with a mother so dear to Paul that he could call her his mother in the faith. It may well be that this was the same Rufus who was the son of Simon of Cyrene, and his mother was Simon's wife.

It may well be that as he looked on Jesus Simon's bitterness turned to wondering amazement and finally to faith; that he became a Christian; and that his family became some of the choicest souls in the Roman church. It may well be that Simon from Tripoli thought he was going to realize a life's ambition, to celebrate the Passover in Jerusalem at last; that he found himself sorely against his will carrying a criminal's cross; that, as he looked, his bitterness turned to wonder and to faith; and that in the thing that seemed to be his shame he found a Saviour.

Behind Jesus there came a band of women weeping for him. He turned and bade them weep, not for him, but for themselves. Days of terror were coming. In Judaea there was no tragedy like a childless marriage; in fact childlessness was a valid ground for divorce. But the day would come when the woman who had no child would be glad that it was so. Once again Jesus was seeing ahead the destruction of that city which had so often before, and which had now so finally, refused the invitation of God. Luke 23:31 is a proverbial phrase which could be used in many connections. Here it means, if they do this to one who is innocent, what will they some day do to those who are guilty?

THERE THEY CRUCIFIED HIM ( Luke 23:32-38 )

23:32-38 Two others who were criminals were brought to be put to death with Jesus. When they came to the place which is caned the place of a skull, there they crucified him, and the two criminals, one on his right hand, and one on his left. And Jesus said, "Father, forgive them, for they do not know what they are doing." And, as they divided his garments, they cast lots for them. The people stood watching, and the rulers gibed at him. "He saved others," they said. "Let him save himself if he really is the anointed one of God, the chosen one." The soldiers also mocked him, coming and offering vinegar to him, and saying, "If you are the King of the Jews save yourself." There was also an inscription over him, "This is the King of the Jews."

When a criminal reached the place of crucifixion, his cross was laid flat upon the ground. Usually it was a cross shaped like a T with no top piece against which the head could rest. It was quite low, so that the criminal's feet were only two or three feet above the ground. There was a company of pious women in Jerusalem who made it their practice always to go to crucifixions and to give the victim a drink of drugged wine which would deaden the terrible pain. That drink was offered to Jesus and he refused it. ( Matthew 27:34.) He was determined to face death at its worst, with a clear mind and senses unclouded. The victim's arms were stretched out upon the cross bar, and the nails were driven through his hands. The feet were not nailed, but only loosely bound to the cross. Half way up the cross there was a projecting piece of wood, called the saddle, which took the weight of the criminal, for otherwise the nails would have torn through his hands. Then the cross was lifted and set upright in its socket. The terror of crucifixion was this--the pain of that process was terrible but it was not enough to kill, and the victim was left to die of hunger and thirst beneath the blazing noontide sun and the frosts of the night. Many a criminal was known to have hung for a week upon his cross until he died raving mad.

The clothes of the criminal were the perquisites of the four soldiers among whom he marched to the cross. Every Jew wore five articles of apparel--the inner tunic, the outer robe, the girdle, the sandals and the turban. Four were divided among the four soldiers. There remained the great outer robe. It was woven in one piece without a seam. ( John 19:23-24.) To have cut it up and divided it would have ruined it; and so the soldiers gambled for it in the shadow of the cross. It was nothing to them that another criminal was slowly dying in agony.

The inscription set upon the cross was the same placard as was carried before a man as he marched through the streets to the place of crucifixion.

Jesus said many wonderful things, but rarely anything more wonderful than, "Father, forgive them, for they know not what they do." Christian forgiveness is an amazing thing. When Stephen was being stoned to death he too prayed, "Lord, do not hold this sin against them." ( Acts 7:60.) There is nothing so lovely and nothing so rare as Christian forgiveness. When the unforgiving spirit is threatening to turn our hearts to bitterness, let us hear again our Lord asking forgiveness for those who crucified him and his servant Paul saying to his friends, "Be kind to one another, tender-hearted, forgiving one another, as God in Christ forgave you." ( Ephesians 4:32.)

The idea that this terrible thing was done in ignorance runs through the New Testament. Peter said to the people in after days, "I know that you acted in ignorance." ( Acts 3:17.) Paul said that they crucified Jesus because they did not know him. ( Acts 13:27.) Marcus Aurelius, the great Roman Emperor and Stoic saint, used to say to himself every morning, "Today you will meet all kinds of unpleasant people; they will hurt you, and injure you, and insult you; but you cannot live like that; you know better, for you are a man in whom the spirit of God dwells." Others may have in their hearts the unforgiving spirit, others may sin in ignorance; but we know better. We are Christ's men and women; and we must forgive as he forgave.

THE PROMISE OF PARADISE ( Luke 23:39-43 )

23:39-43 One of the criminals who were hanged kept hurling insults at Jesus. "Are you not the anointed one?" he said. "Save yourself and us." The other rebuked him. "Do you not even fear God?" he said. "For we too are under the same sentence and justly so, for we have done things which deserve the reward that we are reaping; but this man has done nothing unseemly." And he said, "Jesus, remember me when you come into your kingdom." He said to him, "This is the truth--I tell you--today you will be with me in Paradise."

It was of set and deliberate purpose that the authorities crucified Jesus between two known criminals. It was deliberately so staged to humiliate Jesus in front of the crowd and to rank him with robbers.

Legend has been busy with the penitent thief. He is called variously Dismas, Demas and Dumachus. One legend makes him a Judaean Robin Hood who robbed the rich to give to the poor. The loveliest legend tells how the holy family were attacked by robbers when they fled with the child Jesus from Bethlehem to Egypt. Jesus was saved by the son of the captain of the robber band. The baby was so lovely that the young brigand could not bear to lay hands on him but set him free, saying, "O most blessed of children, if ever there come a time for having mercy on me, then remember me and forget not this hour." That robber youth who had saved Jesus as a baby met him again on Calvary; and this time Jesus saved him.

The word Paradise is a Persian word meaning a walled garden. When a Persian king wished to do one of his subjects a very special honour he made him a companion of the garden which meant he was chosen to walk in the garden with the king. It was more than immortality that Jesus promised the penitent thief. He promised him the honoured place of a companion of the garden in the courts of heaven.

Surely this story tells us above all that it is never too late to turn to Christ. There are other things of which we must say, "The time for that is past. I am grown too old now." But we can never say that of turning to Jesus Christ. So long as a man's heart beats, the invitation of Christ still stands. As the poet wrote of the man who was killed as he was thrown from his galloping horse,

"Betwixt the stirrup and the ground,

Mercy I asked, mercy I found."

It is literally true that while there is life there is hope.

THE LONG DAY CLOSES ( Luke 23:44-49 )

23:44-49 By this time it was about midday, and there was darkness over the whole land until 3 o'clock in the afternoon, and the light of the sun failed. And the veil of the Temple was rent in the midst. When Jesus had cried with a great voice, he said, "Father, into your hands I commend my spirit." When he had said this he breathed his last. When the centurion saw what had happened, he glorified God. "Truly," he said, "this was a good man." All the crowds, who had come together to see the spectacle, when they saw the things that had happened, went home beating their breasts. And all his acquaintances, and the women who had accompanied him from Galilee, stood far off and saw these things.

Every sentence of this passage is rich in meaning.

(i) There was a great darkness as Jesus died. It was as if the sun itself could not bear to look upon the deed men's hands had done. The world is ever dark in the day when men seek to banish Christ.

(ii) The Temple veil was rent in two. This was the veil which hid the Holy of Holies, the place where dwelt the very presence of God, the place where no man might ever enter except the High Priest, and he only once a year, on the great day of Atonement. It was as if the way to God's presence, hitherto barred to man, was thrown open to all. It was as if the heart of God, hitherto hidden, was laid bare. The birth, life and death of Jesus tore apart the veil which had concealed God from man. "He who has seen me," said Jesus, "has seen the Father." ( John 14:9.) On the cross, as never before and never again, men saw the love of God.

(iii) Jesus cried with a great voice. Three of the gospels tell us of this great cry. (compare Matthew 27:50; Mark 15:37.) John, on the other hand, does not mention the great cry but tells us that Jesus died saying, "It is finished." ( John 19:30.) In Greek and Aramaic "It is finished" is one word. It is finished and the great cry are, in fact, one and the same thing. Jesus died with a shout of triumph on his lips. He did not whisper, "It is finished," as one who is battered to his knees and forced to admit defeat. He shouted it like a victor who has won his last engagement with the enemy and brought a tremendous task to triumphant conclusion. "Finished!" was the cry of the Christ, crucified yet victorious.

(iv) Jesus died with a prayer on his lips. "Father, into your hands I commit my spirit." That is Psalms 31:5 with one word added--Father. That verse was the prayer every Jewish mother taught her child to say last thing at night. Just as we were taught, maybe, to say, "This night I lay me down to sleep," so the Jewish mother taught her child to say, before the threatening dark came down, "Into thy hands I commit my spirit." Jesus made it even more lovely for he began it with the word Father. Even on a cross Jesus died like a child falling asleep in his father's arms.

(v) The centurion and the crowd were deeply moved as Jesus died. His death did what even his life could not do; it broke the hard hearts of men. Already Jesus' saying was coming true--"I, when I am lifted up from the earth, will draw an men to myself." The magnet of the cross had begun its work, even as he breathed his last.

THE MAN WHO GAVE JESUS A TOMB ( Luke 23:50-56 )

23:50-56 Look you--there was a man named Joseph, a member of the Sanhedrin, a good and a just man. He had not consented to their counsel and their action. He came from Arimathaea, a town of the Jews, and he lived in expectation of the kingdom of God. He went to Pilate and asked for the body of Jesus. He took it down, and wrapped it in linen, and laid it in a rockhewn tomb where no one had ever yet been laid. It was the day of preparation, and the Sabbath was beginning. The women, who had accompanied Jesus from Galilee, followed and saw the tomb and how his body was laid in it. Then they went back home and prepared spices and ointments. And they rested on the Sabbath day according to the commandment.

It was the custom that the bodies of criminals were not buried at all but left to the dogs and the vultures to dispose of; but Joseph of Arimathaea saved the body of Jesus from that indignity. There was not much time left that day. Jesus was crucified on the Friday; the Jewish Sabbath is our Saturday. But the Jewish day begins at 6 p.m. That is to say by Friday at 6 p.m. the Sabbath had begun. That is why the women had only time to see where the body was laid and go home and prepare their spices and ointments for it and do no more, for after 6 p.m. all work became illegal.

Joseph of Arimathaea is a figure of the greatest interest.

(i) Legend has it that in the year A.D. 61 he was sent by Philip to Britain. He came to Glastonbury. With him he brought the chalice that had been used at the Last Supper, and in it the blood of Christ. That chalice became the Holy Grail, which it was the dream of King Arthur's knights to find and see. When Joseph arrived in Glastonbury they say that he drove his staff into the ground to rest on it in his weariness and the staff budded and became a bush which blooms every Christmas Day. St. Joseph's thorn still blooms at Glastonbury and to this day slips of it are sent all over the world. The first church in all England was built at Glastonbury, and that church which legend links with the name of Joseph is still a mecca of Christian pilgrims.

(ii) There is a certain tragedy about Joseph of Arimathaea. He is the man who gave Jesus a tomb. He was a member of the Sanhedrin; we are told that he did not agree with the verdict and the sentence of that court. But there is no word that he raised his voice in disagreement. Maybe he kept silent; maybe he absented himself when he saw that he was powerless to stop a course of action with which he disagreed. What a difference it would have made if he had spoken! How it would have lifted up Jesus' heart if, in that grim assembly of bleak hatred, even one lone voice had spoken for him! But Joseph waited until Jesus was dead, and then he gave him a tomb. It is one of the tragedies of life that we place on people's graves the flowers we might have given them when they were alive. We keep for their obituary notices and for the tributes paid to them at memorial services and in committee minutes, the praise and thanks we should have given them when they lived. Often, often we are haunted because we never spoke. A word to the living is worth a cataract of tributes to the dead.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

Then said Jesus, Father, forgive them,.... When he was crucified between the two thieves, and as he hung upon the cross, and while insulted and abused by all sorts of men, and put to the greatest pain and torture, he addressed himself to God his Father: the Arabic version reads, "my Father", who was so to him, not as he was man; for as such he had no father; but as he was God, being as a divine person, his beloved, and only begotten Son: and this he uses, whilst, as man, he is praying to him; partly to express his faith of relation to him; his confidence of being heard; and partly to set believers an example of praying, as he has directed, saying, "our Father", c. and the petition put up by him is for forgiveness which is with God, and with him only; and that for his enemies, his crucifiers: not for those who sinned the sin unto death, the sin against the Holy Ghost, who knowing him to be the Messiah, maliciously crucified him, for whom prayer is not to be made; but for those who were ignorantly concerned in it, as the next clause shows, even for his own elect, whom the Father had given him out of the world, which were among his crucifiers; for those, and not the world, he prays: and the fruit of this his prayer quickly appeared, in the conversion of three thousand of them under Peter's sermon on the day of Pentecost, next following, in six weeks time. Though such might be his affection, as man, in general, as to wish for, and desire, as such, was it consistent with the divine will, forgiveness for all of them; adding,

for they know not what they do, or "are doing", meaning, in crucifying him, which was the case of many of them, and of their rulers; they did not know that Jesus was the Messiah, nor the prophecies concerning him, nor the evil they were committing in putting him to death: not that their ignorance excused their sin; nor was it without sin; nor does Christ use it as a plea for pardon, or found his intercession upon it, which is always done upon his own propitiatory sacrifice; but this is mentioned as descriptive of the persons Christ prays for, and points out a branch of his priestly office he exercises, in having compassion on the ignorant, and them that are out of the way;

and they parted his raiment, and cast lots: that is, upon his vesture, or seamless coat, and so fulfilled the prophecy in Psalms 22:18.

Psalms 22:18- :.

Psalms 22:18- :.

Psalms 22:18- :.

Henry's Complete Commentary on the Bible

The Crucifixion.

      32 And there were also two other, malefactors, led with him to be put to death.   33 And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.   34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.   35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.   36 And the soldiers also mocked him, coming to him, and offering him vinegar,   37 And saying, If thou be the king of the Jews, save thyself.   38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.   39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.   40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?   41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.   42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.   43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

      In these verses we have,

      I. Divers passages which we had before in Matthew and Mark concerning Christ's sufferings. 1. That there were two others, malefactors, led with him 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 Calvary, Kranion, the Greek name for Golgotha--the place of a skull: 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 crucified. His hands and feet were nailed to the cross as it lay upon the ground, and it was then lifted 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 in the midst between two thieves, as if he had been the worst of the three. Thus he was not only treated as a transgressor, but numbered with them, 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 by lot: They parted his raiment, and cast lots; 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 lifted up upon the cross. It was strange that so much barbarity should be found in the human nature: The people stood beholding, not at all concerned, but rather pleasing themselves with the spectacle; and the rulers, whom from their office one would take to be men of sense and men of honour, stood among the rabble, and derided him, to set those on that were about them to do so too; and they said, He saved others, let him save himself. Thus was he upbraided for the good works he had done, as if it were indeed for these that they crucified 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: If he be the Christ, the chosen of God, let him save himself. They knew that the Christ was the chosen of God, 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 rulers jeered him as subdued by the Romans, instead of subduing them. The Roman soldiers jeered him as the King of the Jews: "A people good enough for such a prince, and a prince good enough for such a people." They mocked him (Luke 23:36; Luke 23:37); 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, If thou be the king of the Jews, save thyself; 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, This is the King of the Jews,Luke 23:38; Luke 23:38. 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 the king of the Jews, 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, Greek, and Latin, and Hebrew, 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, beginning at Jerusalem, 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 proclaimed king. 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.

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

      1. Christ's prayer for his enemies (Luke 23:34; Luke 23:34): Father, forgive them. 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,

      (1.) The petition: Father, forgive them. One would think that he should have prayed, "Father, consume them; the Lord look upon it, and requite it." The sin they were now guilty of might justly have been made unpardonable, and justly might they have been excepted by name out of the act of indemnity. No, these are particularly prayed for. Now he made intercession for transgressors, as was foretold (Isaiah 53:12), and it is to be added to his prayer (John 17:1-26), to complete the specimen he gave of his intercession within the veil: that for saints, this for sinners. Now the sayings of Christ upon the cross as well as his sufferings had a further intention than they seemed to have. This was a mediatorial word, and explicatory of the intent and meaning of his death: "Father, forgive them, not only these, but all that shall repent, and believe the gospel;" and he did not intend that these should be forgiven upon any other terms. "Father, that which I am now suffering and dying for is in order to this, that poor sinners may be pardoned." Note, [1.] The great thing which Christ died to purchase and procure for us is the forgiveness of sin. [2.] This is that for which Christ intercedes for all that repent and believe in the virtue of his satisfaction; his blood speaks this: Father, forgive them. [3.] The greatest sinners may, through Christ, upon their repentance, hope to find mercy. Though they were his persecutors and murderers, he prayed, Father, forgive them.

      (2.) The plea: For they know not what they do; for, if they had known, they would not have crucified him, 1 Corinthians 2:8. There was a veil upon his glory and upon their understandings; and how could they see through two veils? They wished his blood on them and their children: but, had they known what they did, they would have unwished it again. Note, [1.] The crucifiers of Christ know not what they do. They that speak ill or religion speak ill of that which they know not, and it is because they will not know it. [2.] There is a kind of ignorance that does in part excuse sin: ignorance through want of the means of knowledge or of a capacity to receive instruction, through the infelicities of education, or inadvertency. The crucifiers of Christ were kept in ignorance by their rulers, and had prejudices against him instilled into them, so that in what they did against Christ and his doctrine they thought they did God service, John 16:2. Such as to be pitied and prayed for. This prayer of Christ was answered not long after, when many of those that had a hand in his death were converted by Peter's preaching. This is written also for example to us. First, We must in prayer call God Father, and come to him with reverence and confidence, as children to a father. Secondly, The great thing we must beg of God, both for ourselves and others, is the forgiveness of sins. Thirdly, We must pray for our enemies, and those that hate and persecute us, must extenuate their offences, and not aggravate them as we must our own (They know not what they do; peradventure it was an oversight); and we must be earnest with God in prayer for the forgiveness of their sins, their sins against us. This is Christ's example to his own rule (Matthew 5:44; Matthew 5:45, Love your enemies); and it very much strengthens the rule, for, if Christ loved and prayed for such enemies, what enemies can we have that we are not obliged to love and pray for?

      2. The conversion of the thief upon the cross, which is an illustrious instance of Christ's triumphing over principalities and powers even when he seemed to be triumphed over by them. Christ was crucified between two thieves, and in them were represented the different effects which the cross of Christ would have upon the children of men, to whom it would be brought near in the preaching of the gospel. They were all malefactors, all guilty before God. Now the cross of Christ is to some a savour of life unto life, to others of death unto death. To them that perish it is foolishness, but to them that are saved it is the wisdom of God and the power of God.

      (1.) Here was one of these malefactors that was hardened to the last. Near to the cross of Christ, he railed on him, as others did (Luke 23:39; Luke 23:39): he said, If thou be the Christ, as they say thou art, save thyself and us. Though he was now in pain and agony, and in the valley of the shadow of death, yet this did not humble his proud spirit, nor teach him to give good language, no, not to his fellow-sufferer. Though thou bray a fool in a mortar, yet will not his foolishness depart from him. No troubles will of themselves work a change in a wicked heart, but sometimes they irritate the corruption which one would think they should mortify. He challenges Christ to save both himself and them. Note, There are some that have the impudence to rail at Christ, and yet the confidence to expect to be saved by him; nay, and to conclude that, if he do not save them, he is not to be looked upon as the Saviour.

      (2.) Here was the other of them that was softened at the last. It as said in Matthew and Mark that the thieves, even they that were crucified with him, reviled him, which some think is by a figure put for one of them, but others think that they both reviled him at first, till the heart of one of them was wonderfully changed, and with it his language on a sudden. This malefactor, when just ready to fall into the hands of Satan, was snatched as a brand out of the burning, and made a monument of divine mercy and grace, and Satan was left to roar as a lion disappointed of his prey. This gives no encouragement to any to put off their repentance to their death-bed, or to hope that then they shall find mercy; for, though it is certain that true repentance is never too late, it is as certain that late repentance is seldom true. None can be sure that they shall have time to repent at death, but every man may be sure that he cannot have the advantages that this penitent thief had, whose case was altogether extraordinary. He never had any offer of Christ, nor day of grace, before how: he was designed to be made a singular instance of the power of Christ's grace now at a time when he was crucified in weakness. Christ, having conquered Satan in the destruction of Judas and the preservation of Peter, erects this further trophy of his victory over him in the conversion of this malefactor, as a specimen of what he would do. We shall see the case to be extraordinary if we observe,

      [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.

      First, See what he said to the other malefactor, Luke 23:40; Luke 23:41. 1. He reproved him for railing at Christ, as destitute of the fear of God, and having no sense at all of religion: Dost not thou fear God? 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; thou art in the same condition; thou art a dying man 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: We indeed justly. It is probable that they both suffered for one and the same crime, and therefore he spoke with the more assurance, We received the due reward of our deeds. This magnifies divine grace, as acting in a distinguishing way. These two have been comrades in sin and suffering, and yet one is saved and the other perishes; two that had gone together all along hitherto, and yet now one taken and the other left. He does not say, Thou indeed justly, but We. Note, True penitents acknowledge the justice of God in all the punishments of their sin. God has done right, but we have done wickedly. 3. He believes Christ to have suffered wrongfully. 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 he has done nothing amiss, ouden atopon--nothing absurd, or unbecoming his character. The chief priests would have him crucified between the malefactors, as one of them; but this thief has more sense than they, and owns he is not one of them. 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 done nothing amiss.

      Secondly, See what he said to our Lord Jesus: Lord, remember me when thou comest into thy kingdom,Luke 23:42; Luke 23:42. This is the prayer of a dying sinner to a dying Saviour. It was the honour of Christ to be thus prayed to, though he was upon the cross reproached and reviled. It was the happiness of the thief thus to pray; 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 faith in this prayer. In his confession of sin (Luke 23:41; Luke 23:41) he discovered repentance towards God. In this petition he discovered faith towards our Lord Jesus Christ. He owns him to be Lord, and to have a kingdom, 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 believe and confess all this was a great thing 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 verily we have not found so great faith, no, not in Israel. He believed another life after this, and desired to be happy in that life, not as the other thief, to be saved from the cross, but to be well provided for when the cross had done its worst. 2. Observe his humility in this prayer. All his request is, Lord, remember me. He does not pray, Lord, prefer me (as they did, Matthew 20:21), 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 right hand or on his left 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, Jeremiah 52:31; Jeremiah 52:32. But he is far from the thought of it. All he begs is, Lord, remember me, referring himself to Christ in what way to remember him. It is a request like that of Joseph to the chief butler, Think on me (Genesis 40:14), and it sped better; the chief butler forgot Joseph, 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: "Lord, remember me, 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 in his kingdom, interceding. "Lord, remember me, 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 at death, remember me in the resurrection." See Job 14:13.

      [2.] The extraordinary grants of Christ's favour to him: Jesus said unto him, in answer to his prayer, "Verily I say unto thee, I the Amen, the faithful Witness, I say Amen to this prayer, put my fiat to it: nay, thou shalt have more than thou didst ask, This day thou shalt be with me in paradise," Luke 23:43; Luke 23:43. Observe,

      First, To whom this was spoken: to the penitent thief, to him, and not to his companion. Christ upon the cross is like Christ upon the throne; for now is the judgment of this world: one departs with a curse, the other with a blessing. Though Christ himself was now in the greatest struggle and agony, yet he had a word of comfort to speak to a poor penitent that committed himself to him. Note, Even great sinners, if they be true penitents, shall, through Christ, obtain not only the pardon of their sins, but a place in the paradise of God, Hebrews 9:15. This magnifies the riches of free grace, that rebels and traitors shall not only be pardoned, but preferred, thus preferred.

      Secondly, By whom this was spoken. This was another mediatorial word which Christ spoke, though upon a particular occasion, yet with a general intention to explain the true intent and meaning of his sufferings; as he died to purchase the forgiveness of sins for us (Luke 23:34; Luke 23:34), so also to purchase eternal life for us. By this word we are given to understand that Jesus Christ died to open the kingdom of heaven to all penitent obedient believers. 1. Christ here lets us know that he was going to paradise himself, to hades--the invisible world. His human soul was removing to the place of separate souls; not to the place of the damned, but to paradise, the place of the blessed. By this he assures us that his satisfaction was accepted, and the Father was well pleased in him, else he had not gone to paradise; that was the beginning of the joy set before him, with the prospect of which he comforted himself. He went by the cross to the crown, and we must not think of going any other way, or of being perfected but by sufferings. 2. He lets all penitent believers know that when they die they shall go to be with him there. He was now, as a priest, purchasing this happiness for them, and is ready, as a king, to confer it upon them when they are prepared and made ready for it. See here how the happiness of heaven is set forth to us. (1.) It is paradise, a garden of pleasure, the paradise of God (Revelation 2:7), alluding to the garden of Eden, in which our first parents were placed when they were innocent. In the second Adam we are restored to all we lost in the first Adam, and more, to a heavenly paradise instead of an earthly one. (2.) It is being with Christ there. That is the happiness of heaven, to see Christ, and sit with him, and share in his glory, John 17:24. (3.) It is immediate upon death: This day shalt thou be with me, to-night, before to-morrow. Thou souls of the faithful, after they are delivered from the burden of the flesh, immediately are in joy and felicity; the spirits of just men are immediately made perfect. Lazarus departs, and is immediately comforted; Paul departs, and is immediately with Christ, Philippians 1:23.

Spurgeon's Verse Expositions of the Bible

The First Cry from the Cross; Christ's Plea for Ignorant Sinne rs

The First Cry from the Cross

October 24th, 1869 by C. H. SPURGEON (1834-1892)

"Then said Jesus, Father, forgive them; for they know not what they do." Luke 23:34 .

Our Lord was at that moment enduring the first pains of crucifixion; the executioners had just then driven the nails through his hands and feet. He must have been, moreover, greatly depressed, and brought into a condition of extreme weakness by the agony of the night in Gethsemane, and by the scourgings and cruel mockings which he had endured all through the morning, from Caiaphas, Pilate, Herod, and the Praetorian guards. Yet neither the weakness of the past, nor the pain of the present, could prevent him from continuing in prayer. The Lamb of God was silent to men, but he was not silent to God. Dumb as sheep before her shearers, he had not a word to say in his own defense to man, but he continues in his heart crying unto his Father, and no pain and no weakness can silence his holy supplications. Beloved, what an example our Lord herein presents to us! Let us continue in prayer so long as our heart beats; let no excess of suffering drive us away from the throne of grace, but rather let it drive us closer to it.

"Long as they live should Christians pray, For only while they pray they live."

To cease from prayer is to renounce the consolations which our case requires. Under all distractions of spirit, and overwhelmings of heart, great God, help us still to pray, and never from the mercy-seat may our footsteps be driven by despair. Our blessed Redeemer persevered in prayer even when the cruel iron rent his tender nerves, and blow after blow of the hammer jarred his whole frame with anguish; and this perseverance may be accounted for by the fact that he was so in the habit of prayer that he could not cease from it; he had acquired a mighty velocity of intercession which forbade him to pause. Those long nights upon the cold mountain side, those many days which had been spent in solitude, those perpetual ejaculations which he was wont to dart up to heaven, all these had formed in him a habit so powerful, that the severest torments could not stay its force. Yet it was more than habit. Our Lord was baptised in the spirit of prayer; he lived in it, it lived in him, it had come to be an element of his nature. He was like that precious spice, which, being bruised, doth not cease to give forth its perfume, but rather yieldeth it all the more abundantly because of the blows of the pestle, its fragrance being no outward and superficial quality, but an inward virtue essential to its nature, which the pounding in the mortar did not fetch from it, causing it to reveal its secret soul of sweetness. So Jesus prays, even as a bundle of myrrh gives forth its smell, or as birds sing because they cannot do otherwise. Prayer enwrapped his very soul as with a garment, and his heart went forth in such array. I repeat it, let this be our example never, under any circumstances, however severe the trial, or depressing the difficulty, let us cease from prayer. Observe, further, that our Lord, in the prayer before us, remains in the vigour of faith as to his Sonship. The extreme trial to which he now submitted himself could not prevent his holding fast his Sonship. His prayer begins, "Father." It was not without meaning that he taught us when we pray to say, "Our Father," for our prevalence in prayer will much depend upon our confidence in our relationship to God. Under great losses and crosses, one is adapt to think that God is not dealing with us as a father with a child, but rather as a severe judge with a condemned criminal; but the cry of Christ, when he is brought to an extremity which we shall never reach, betrays no faltering in the spirit of sonship. In Gethsemane, when the bloody sweat fell fast upon the ground, his bitterest cry commenced with, "My Father," asking that if it were possible the cup of gall might pass from him; he pleaded with the Lord as his Father, even as he over and over again had called him on that dark and doleful night. Here, again, in this, the first of his seven expiring cries, it is "Father." O that the Spirit that makes us cry, "Abba, Father," may never cease his operations! May we never be brought into spiritual bondage by the suggestion, "If thou be the Son of God;" or if the tempter should so assail us, may we triumph as Jesus did in the hungry wilderness. May the Spirit which crieth, "Abba, Father," repel each unbelieving fear. When we are chastened, as we must be (for what son is there whom his father chasteneth not?) may we be in loving subjection to the Father of our spirits, and live; but never may we become captives to the spirit of bondage, so as to doubt the love of our gracious Father, or our share in his adoption. More remarkable, however, is the fact that our Lord's prayer to his Father was not for himself. He continued on the cross to pray for himself, it is true, and his lamentable cry, "My God, my God, why hast thou forsaken me?" shows the personality of his prayer; but the first of the seven great cries on the cross has scarcely even an indirect reference to himself. It is, "Father, forgive them." The petition is altogether for others, and though there is an allusion to the cruelties which they were exercising upon himself, yet it is remote; and you will observe, he does not say, "I forgive them" that is taken for granted he seems to lose sight of the fact that they were doing any wrong to himself, it is the wrong which they were doing to the Father that is on his mind, the insult which they are paying to the Father, in the person of the Son; he thinks not of himself at all. The cry, "Father, forgive them," is altogether unselfish. He himself is, in the prayer, as though he were not; so complete is his self-annihilation, that he loses sight of himself and his woes. My brethren, if there had ever been a time in the life of the Son of man when he might have rigidly confined his prayer to himself, without any one cavilling thereat, surely it was when he was beginning his death throes. We could not marvel, if any man here were fastened to the stake, or fixed to a cross, if his first, and even his last and all his prayers, were for support under so arduous a trial. But see, the Lord Jesus began his prayer by pleading for others. See ye not what a great heart is here revealed! What a soul of compassion was in the Crucified! How Godlike, how divine! Was there ever such a one before him, who, even in the very pangs of death, offers as his first prayer an intercession for others? Let this unselfish spirit be in you also, my brethren. Look not every man upon his own things, but every man also on the things of others. Love your neighbours as yourselves, and as Christ has set before you this paragon of unselfishness, seek to follow him, treading in his steps. There is, however, a crowning jewel in this diadem of glorious love. The Son of Righteousness sets upon Calvary in a wondrous splendour; but amongst the bright colours which glorify his departure, there is this one the prayer was not alone for others, but it was for his cruellest enemies. His enemies, did I say, there is more than that to be considered. It was not a prayer for enemies who had done him an ill deed years before, but for those who were there and then murdering him. Not in cold blood did the Saviour pray, after he had forgotten the injury, and could the more easily forgive it, but while the first red drops of blood were spurting on the hands which drove the nails; while yet the hammer was bestained with crimson gore, his blessed mouth poured out the fresh warm prayer, "Father, forgive them, for they know not what they do." I say, not that that prayer was confined to his immediate executioners. I believe that it was a far-reaching prayer, which included Scribes and Pharisees, Pilate and Herod, Jews and Gentiles yea, the whole human race in a certain sense, since we were all concerned in that murder; but certainly the immediate persons, upon whom that prayer was poured like precious nard, were those who there and then were committing the brutal act of fastening him to the accursed tree. How sublime is this prayer if viewed in such a light! It stands alone upon a mount of solitary glory. No other had been prayed like it before. It is true, Abraham, and Moses, and the prophets had prayed for the wicked; but not for wicked men who had pierced their hands and feet. It is true, that Christians have since that day offered the same prayer, even as Stephen cried, "Lay not this sin to their charge;" and many a martyr has made his last words at the stake words of pitying intercession for his persecutors; but you know where they learnt this, let me ask you where did he learn it? Was not Jesus the divine original? He learnt it nowhere; it leaped up from his own Godlike nature. A compassion peculiar to himself dictated this originality of prayer; the inward royalty of his love suggested to him so memorable an intercession, which may serve us for a pattern, but of which no pattern had existed before. I feel as though I could better kneel before my Lord's cross at this moment than stand in this pulpit to talk to you. I want to adore him; I worship him in heart for that prayer; if I knew nothing else of him but this one prayer, I must adore him, for that one matchless plea for mercy convinces me most overwhelmingly of the deity of him who offered it, and fills my heart with reverent affection. Thus I have introduced to you our Lord's first vocal prayer upon the cross. I shall now, if we are helped by God's Holy Spirit, make some use of it. First, we shall view it as illustrative of our Saviour's intercession; secondly, we shall regard the text as instructive to the church's work; thirdly, we shall consider it as suggestive to the unconverted. I. First, my dear brethren, let us look at this very wonderful text as ILLUSTRATIVE OF OUR LORD'S INTERCESSION. He prayed for his enemies then, he is praying for his enemies now; the past on the cross was an earnest of the present on the throne. He is in a higher place, and in a nobler condition, but his occupation is the same; he continues still before the eternal throne to present pleas on the behalf of guilty men, crying, "Father, O forgive them." All his intercession is in a measure like the intercession on Calvary, and Calvary's cries may help us to guess the character of the whole of his intercession above. The first point in which we may see the character of his intercession is this it is most gracious. Those for whom our Lord prayed, according to the text, did not deserve his prayer. They had done nothing which could call forth from him a benediction as a reward for their endeavours in his service; on the contrary, they were most undeserving persons, who had conspired to put him to death. They had crucified him, crucified him wantonly and malignantly; they were even taking away his innocent life. His clients were persons who, so far from being meritorious, were utterly undeserving of a single good wish from the Saviour's heart. They certainly never asked him to pray for them it was the last thought in their minds to say, "Intercede for us, thou dying King! Offer petitions on our behalf, thou Son of God!" I will venture to believe the prayer itself, when they heard it, was either disregarded, and passed over with contemptuous indifference, or perhaps it was caught as a theme for jest. I admit that it seems to be too severe upon humanity to suppose it possible that such a prayer could have been the theme for laughter, and yet there were other things enacted around the cross which were quite as brutal, and I can imagine that this also might have happened. Yet our Saviour prayed for persons who did not deserve the prayer, but, on the contrary, merited a curse persons who did not ask for the prayer, and even scoffed at it when they heard it. Even so in heaven there stands the great High Priest, who pleads for guilty men for guilty men, my hearers. There are none on earth that deserve his intercession. He pleads for none on the supposition that they do deserve it. He stands there to plead as the just One on the behalf of the unjust. Not if any man be righteous, but "if any man sin, we have an advocate with the Father." Remember, too, that our great Intercessor pleads for such as never asked him to plead for them. His elect, while yet dead in trespasses and sins, are the objects of his compassionate intercessions, and while they even scoff at his gospel, his heart of love is entreating the favour of heaven on their behalf. See, then, beloved, if such be the truth, how sure you are to spend with God who earnestly ask the Lord Jesus Christ to plead for you. Some of you, with many tears and much earnestness, have been beseeching the Saviour to be your advocate? Will he refuse you? Stands it to reason that he can? He pleads for those that reject his pleadings, much more for you who prize them beyond gold. Remember, my dear hearer, if there be nothing good in you, and if there be everything conceivable that is malignant and bad, yet none of these things can be any barrier to prevent Christ's exercising the office of Intercessor for you. Even for you he will plead. Come, put your case into his hands; for you he will find pleas which you cannot discover for yourselves, and he will put the case to God for you as for his murderers, "Father, forgive them." A second quality of his intercession is this its careful spirit. You notice in the prayer, "Father, forgive them, for they know not what they do." Our Saviour did, as it were, look his enemies through and through to find something in them that he could urge in their favour; but he could not see nothing until his wisely affectionate eye lit upon their ignorance: "they know not what they do." How carefully he surveyed the circumstances, and the characters of those for whom he importuned! Just so it is with him in heaven. Christ is no careless advocate for his people. He knows your precise condition at this moment, and the exact state of your heart with regard to the temptation through which you are passing; more than that, he foresees the temptation which is awaiting you, and in his intercession he takes note of the future event which his prescient eye beholds. "Satan hath desired to have thee, that he may sift thee as wheat; but I have prayed for thee that thy faith fail not." Oh, the condescending tenderness of our great High Priest! He knows us better than we know ourselves. He understands every secret grief and groaning. You need not trouble yourself about the wording of your prayer, he will put the wording right. And even the understanding as to the exact petition, if you should fail in it, he cannot, for as he knoweth what is the mind of God, so he knoweth what is your mind also. He can spy out some reason for mercy in you which you cannot detect in yourselves, and when it is so dark and cloudy with your soul that you cannot discern a foothold for a plea that you may urge with heaven, the Lord Jesus has the pleas ready framed, and petitions ready drawn up, and he can present them acceptable before the mercy-seat. His intercession, then, you will observe is very gracious, and in the next place it is very thoughtful. We must next note its earnestness. No one doubts who reads these words, "Father, forgive them, for they know not what they do," that they were heaven-piercing in their fervour. Brethren, you are certain, even without a thought, that Christ was terribly in earnest in that prayer. But there is an argument to prove that. Earnest people are usually witty, and quick of understanding, to discover anything which may serve their turn. If you are pleading for life, and an argument for your being spared be asked of you, I will warrant you that you will think of one when no one else might. Now, Jesus was so in earnest for the salvation of his enemies, that he struck upon an argument for mercy which a less anxious spirit would not have thought of: "They know not what they do." Why, sirs, that was in strictest justice but a scant reason for mercy; and indeed, ignorance, if it be wilful, does not extenuate sin, and yet the ignorance of many who surrounded the cross was a wilful ignorance. They might have known that he was the Lord of glory. Was not Moses plain enough? Had not Esaias been very bold in his speech? Were not the signs and tokens such that one might as well doubt which is the sun in the firmament as the claims of Jesus to be the Messias? Yet, for all that, the Saviour, with marvelous earnestness and consequent dexterity, turns what might not have been a plea into a plea, and puts it thus: "Father, forgive them, for they know not what they do." Oh, how mighty are his pleas in heaven, then, in their earnestness! Do not suppose that he is less quick of understanding there, or less intense in the vehemence of his entreaties. No, my brethren, the heart of Christ still labours with the eternal God. He is no slumbering intercessor, but, for Zion's sake, he doth not hold his peace, and for Jerusalem's sake, he doth not cease, nor will he, till her righteousness go forth as brightness, and her salvation as a lamp that burneth. It is interesting to note, in the fourth place, that the prayer here offered helps us to judge of his intercession in heaven as to its continuance, perseverance, and perpetuity. As I remarked before, if our Saviour might have paused from intercessory prayer, it was surely when they fastened him to the tree; when they were guilty of direct acts of deadly violence to his divine person, he might then have ceased to present petitions on their behalf. But sin cannot tie the tongue of our interceding Friend! Oh, what comfort is here! You have sinned, believer, you have grieved his Spirit, but you have not stopped that potent tongue which pleads for you. You have been unfruitful, perhaps, my brother, and like the barren tree, you deserve to be cut down; but your want of fruitfulness has not withdrawn the Intercessor from his place. He interposes at this moment, crying, "Spare it yet another year." Sinner, you have provoked God by long rejecting his mercy and going from bad to worse, but neither blasphemy nor unrighteousness, nor infidelity, shall stay the Christ of God from urging the suit of the very chief of sinners. He lives, and while he lives he pleads; and while there is a sinner upon earth to be saved, there shall be an intercessor in heaven to plead for him. These are but fragments of thought, but they will help you, I hope, to realise the intercession of your great High Priest. Think yet again, this prayer of our Lord on earth is like his prayer in heaven, because of its wisdom. He seeks the best thing, and that which his clients most need, "Father, forgive them." That was the great point in hand; they wanted most of all there and then forgiveness from God. He does not say, "Father, enlighten them, for they know not what they do," for mere enlightenment would but have created torture of conscience and hastened on their hell; but he crieth, "Father, forgive;" and while he used his voice, the precious drops of blood which were then distilling from the nail wounds were pleading too, and God heard, and doubtless did forgive. The first mercy which is needful to guilty sinners is forgiven sin. Christ wisely prays for the boon most wanted. It is so in heaven; he pleads wisely and prudently. Let him alone, he knows what to ask for at the divine hand. Go you to the mercy-seat, and pour out your desires as best you can, but when you have done so always put it thus, "O my Lord Jesus, answer no desire of mine if it be not according to thy judgment; and if in aught that I have asked I have failed to seek for what I want, amend my pleading, for thou art infinitely wiser than I." Oh, is it sweet to have a friend at court to perfect our petitions for us before they come unto the great King. I believed that there is never presented to God anything but a perfect prayer now; I mean, that before the great Father of us all, no prayer of his people ever comes up imperfect; there is nothing left out, and there is nothing to be erased; and this, not because their prayers were originally perfect in themselves, but because the Mediator makes them perfect through his infinite wisdom, and they come up before the mercy-seat moulded according to the mind of God himself, and he is sure to grant such prayers. Once more, this memorable prayer of our crucified Lord was like to his universal intercession in the matter of its prevalence. Those for whom he prayed were many of them forgiven. Do you remember that he said to his disciples when he bade them preach, "beginning at Jerusalem," and on that day when Peter stood up with the eleven, and charged the people with wicked hands they had crucified and slain the Saviour, three thousand of these persons who were thus justly accused of his crucifixion became believers in him, and were baptised in his name. That was an answer to Jesus' prayer. The priest were at the bottom of the Lord's murder, they were the most guilty; but it is said, "a great company also of the priests believed." Here was another answer to the prayer. Since all men had their share representatively, Gentiles as well as Jews, in the death of Jesus, the gospel was soon preached to the Jews, and within a short time it was preached to the Gentiles also. Was not this prayer, "Father, forgive them," like a stone cast into a lake, forming at first a narrow circle, and then a wider ring, and soon a larger sphere, until the whole lake is covered with circling waves? Such a prayer as this, cast into the whole world, first created a little ring of Jewish converts and of priest, and then a wider circle of such as were beneath the Roman sway; and to-day its circumference is wide as the globe itself, so that tens of thousands are saved through the prevalence of this one intercession "Father, forgive them." It is certainly so with him in heaven, he never pleads in vain. With bleeding hands, he yet won the day; with feet fastened to the wood, he was yet victorious; forsaken of God and despised of the people, he was yet triumphant in his pleas; how much more so now the tiara is about his brow, his hand grasp the universal sceptre, and his feet are shod with silver sandals, and he is crowned King of kings, and Lord of lords! If tears and cries out of weakness were omnipotent, even more mighty if possible must be that sacred authority which as the risen Priest he claims when he stands before the Father's throne to mention the covenant which the Father made with him. O ye trembling believers, trust him with your concerns! Come hither, ye guilty, and ask him to plead for you. O you that cannot pray, come, ask him to intercede for you. Broken hearts and weary heads, and disconsolate bosoms, come ye to him who into the golden censer will put his merits, and then place your prayers with them, so that they shall come up as the smoke of perfume, even as a fragrant cloud into the nostrils of the Lord God of hosts, who will smell a sweet savour, and accept you and your prayers in the Beloved. We have now opened up more than enough sea-room for your meditations at home this afternoon, and, therefore we leave this first point. We have an illustration in the prayer of Christ on the cross of what his prayers always are in heaven. II. Secondly, the text is INSTRUCTIVE OF THE CHURCH'S WORK. As Christ was, so his church is to be in this world. Christ came into this world not to be ministered unto, but to minister, not to be honoured, but to save others. His church, when she understands her work, will perceive that she is not here to gather to herself wealth or honour, or to seek any temporal aggrandisement and position; she is here unselfishly to live, and if need be, unselfishly to die for the deliverance of the lost sheep, the salvation of lost men. Brethren, Christ's prayer on the cross I told you was altogether an unselfish one. He does not remember himself in it. Such ought to be the church's life-prayer, the church's active interposition on the behalf of sinners. She ought to live never for her ministers or for herself, but ever for the lost sons of men. Imagine you that churches are formed to maintain ministers? Do you conceive that the church exists in this land merely that so much salary may be given to bishops, and deans, and prebends, and curates, and I know not what? My brethren, it were well if the whole thing were abolished if that were its only aim. The aim of the church is not to provide out-door relief for the younger sons of nobility; when they have not brains enough to win anyhow else their livelihood, they are stuck into family livings. Churches are not made that men of ready speech may stand up on Sundays and talk, and so win daily bread from their admirers. Nay, there is another end and aim from this. These places are not built that you may sit here comfortably, and hear something that shall make you pass away your Sundays with pleasure. A church in London which does not exist to do good in the slums, and dens, and kennels of the city, is a church that has no reason to justify its longer existing. A church that does not exist to reclaim heathenism, to fight with evil, to destroy error, to put down falsehood, a church that does not exist to take the side of the poor, to denounce injustice and to hold up righteousness, is a church that has no right to be. Not for thyself, O church, dost thou exist, any more than Christ existed for himself. His glory was that he laid aside his glory, and the glory of the church is when she lays aside her respectability and her dignity, and counts it to be her glory to gather together the outcast, and her highest honour to seek amid the foulest mire the priceless jewels for which Jesus shed his blood. To rescue souls from hell and lead to God, to hope, to heaven, this is her heavenly occupation. O that the church would always feel this! Let her have her bishops and her preachers, and let them be supported, and let everything be done for Christ's sake decently and in order, but let the end be looked to, namely, the conversion of the wandering, the teaching of the ignorant, the help of the poor, the maintenance of the right, the putting down of the wrong, and the upholding at all hazards of the crown and kingdom of our Lord Jesus Christ. Now the prayer of Christ had a great spirituality of aim. You notice that nothing is sought for these people but that which concerns their souls, "Father, forgive them." And I believe the church will do well when she recollects that she wrestles not with flesh and blood, nor with principalities and powers, but with spiritual wickedness, and that what she has to dispense is not the law and order by which magistrates may be upheld, or tyrannies pulled down, but the spiritual government by which hearts are conquered to Christ, and judgments are brought into subjection to his truth. I believe that the more the church of God strains after, before God, the forgiveness of sinners, and the more she seeks in her life prayer to teach sinners what sin is, and what the blood of Christ is, and what the hell that must follow if sin be not washed out, and what the heaven is which will be ensured to all those who are cleansed from sin, the more she keeps to this the better. Press forward as one man, my brethren, to secure the root of the matter in the forgiveness of sinners. As to all the evils that afflict humanity, by all means take your share in battling with them; let temperance be maintained, let education be supported; let reforms, political and ecclesiastical, be pushed forward as far as you have the time and the effort to spare, but the first business of every Christian man and women is with the hearts and consciences of men as they stand before the everlasting God. O let nothing turn you aside from your divine errand of mercy to undying souls. This is your one business. Tell to sinners that sin will damn them, that Christ alone can take away sin, and make this the one passion of your souls, "Father, forgive them, forgive them! Let them know how to be forgiven. Let them be actually forgiven, and let me never rest except as I am the means of bringing sinners to be forgiven, even the guiltiest of them." Our Saviour's prayer teaches the church that while her spirit should be unselfish, and her aim should be spiritual, the range of her mission is to be unlimited. Christ prayed for the wicked, what if I say the most wicked of the wicked, that ribald crew that had surrounded his cross! He prayed for the ignorant. Doth he not say, "They know not what they do"? He prayed for his persecutors; the very persons who were most at enmity with him, lay nearest to his heart. Church of God, your mission is not to the respectable few who will gather about your ministers to listen respectfully to their words; your mission is not to the ‚lite and the eclectic, the intelligent who will criticise your words and pass judgment upon every syllable of your teaching; your mission is not to those who treat you kindly, generously, affectionately, not to these I mean alone, though certainly to these as among the rest; but your great errand is to the harlot, to the thief, to the swearer and the drunkard, to the most depraved and debauched. If no one else cares for these, the church always must, and if there be any who are first in her prayers it should be these who alas! are generally last in our thoughts. The ignorant we ought diligently to consider. It is not enough for the preacher that he preaches so that those instructed from their youth up can understand him; he must think of those to whom the commonest phrases of theological truth are as meaningless as the jargon of an unknown tongue; he must preach so as to reach the meanest comprehension; and if the ignorant may come not to hear him, he must use such means as best he may to induce them, nay, compel them to hear the good news. The gospel is meant also for those who persecute religion; it aims its arrows of love against the hearts of his foes. If there be any whom we should first seek to bring to Jesus, it should be just these who are the farthest off and the most opposed to the gospel of Christ. "Father, forgive them; if thou dost pardon none besides, yet be pleased to forgive them." So, too, the church should be earnest as Christ was; and if she be so, she will be quick to notice any ground of hope in those she deals with, quick to observe any plea that she may use with God for their salvation. She must be hopeful too, and surely no church ever had a more hopeful sphere than the church of this present age. If ignorance be a plea with God, look on the heathen at this day millions of them never heard Messiah's name. Forgive them, great God, indeed they know not what they do. If ignorance be some ground for hope, there is hope enough in this great city of London, for have we not around us hundreds of thousands to whom the simplest truths of the gospel would be the greatest novelties? Brethren, it is sad to think that this country should still lie under such a pall of ignorance, but the sting of so dread a fact is blunted with hope when we read the Saviour's prayer aright it helps us to hope while we cry, "Forgive them, for they know not what they do." It is the church's business to seek after the most fallen and the most ignorant, and to seek them perseveringly. She should never stay her hand from doing good. If the Lord be coming to-morrow, it is no reason why you Christian people should not subside into mere talkers and readers, meeting together for mutual comfort, and forgetting the myriads of perishing souls. If it be true that this world is going to pieces in a fortnight, and that Louis Napoleon is the Apocalyptic beast, or if it be not true, I care not a fig, it makes no difference to my duty, and does not change my service. Let my Lord come when he will, while I labour for him I am ready for his appearing. The business of the church is still to watch for the salvation of souls. If she stood gazing, as modern prophets would have her; if she gave up her mission to indulge in speculative interpretations, she might well be afraid of her Lord's coming; but if she goes about her work, and with incessant toil searches out her Lord's precious jewels, she shall not be ashamed when her Bridegroom cometh. My time has been much too short for so vast a subject as I have undertaken, but I wish I could speak words that were as loud as thunder, with a sense and earnestness as mighty as the lightening. I would fain excite every Christian here, and kindle in him a right idea of what his work is as a part of Christ's church. My brethren, you must not live to yourselves; the accumulation of money, the bringing up of your children, the building of houses, the earning of your daily bread, all this you may do; but there must be a greater object than this if you are to be Christlike, as you should be, since you are bought with Jesus' blood. Begin to live for others, make it apparent unto all men that you are not yourselves the end-all and be-all of your own existence, but that you are spending and being spent, that through the good you do to men God may be glorified, and Christ may see in you his own image and be satisfied. III. Time fails me, but the last point was to be a word SUGGESTIVE TO THE UNCONVERTED. Listen attentively to these sentences. I will make them as terse and condensed as possible. Some of you here are not saved. Now, some of you have been very ignorant, and when you sinned you did not know what you did. You knew you were sinners, you knew that, but you did not know the far-reaching guilt of sin. You have not been attending the house of prayer long, you have not read your Bible, you have not Christian parents. Now you are beginning to be anxious about your souls. Remember your ignorance does not excuse you, or else Christ would not say, "Forgive them;" they must be forgiven, even those that know not what they do, hence they are individually guilty; but still that ignorance of yours gives you just a little gleam of hope. The times of your ignorance God winked at, but now commandeth all men everywhere to repent. Bring forth, therefore, fruits meet for repentance. The God whom you have ignorantly forgotten is willing to pardon and ready to forgive. The gospel is just this, trust Jesus Christ who died for the guilty, and you shall be saved. O may God help you to do so this very morning, and you will become new men and new women, a change will take place in you equal to a new birth; you will be new creatures in Christ Jesus. But ah! My friends, there are some here for whom even Christ himself could not pray this prayer, in the widest sense at any rate, "Father, forgive them; for they know not what they do," for you have known what you did, and every sermon you hear, and especially every impression that is made upon your understanding and conscience by the gospel, adds to your responsibility, and takes away from you the excuse of not knowing what you do. Ah! Sirs, you know that there is the world and Christ, and that you cannot have both. You know that there is sin and God, and that you cannot serve both. You know that there are the pleasure of evil and the pleasures of heaven, and that you cannot have both. Oh! In the light which God has given you, may his Spirit also come and help you to choose that which true wisdom would make you choose. Decide to-day for God, for Christ, for heaven. The Lord decide you for his name's sake. Amen.

---

Christ's Plea for Ignorant Sinners

October 5th, 1890

by

C. H. SPURGEON

(1834-1892)

"Then said Jesus, Father, forgive them; for they know not what they

do."-- Luke 23:34 .

What tenderness we have here; what self-forgetfulness; what almighty

love! Jesus did not say to those who crucified him, "Begone!" One such

word, and they must have all fled. When they came to take him in the

garden, they went backward, and fell to the ground, when he spoke but

a short sentence; and now that he is on the cross, a single syllable

would have made the whole company fall to the ground, or flee away

in fright.

Jesus says not a word in his own defence. When he prayed to his

Father, he might justly have said, "Father, note what they do to thy

beloved Son. Judge them for the wrong they do to him who loves them,

and who has done all he can for them." But there is no prayer against

them in the words that Jesus utters. It was written of old, by the prophet

Isaiah, "He made intercession for the transgressors;" and here it is

fulfilled. He pleads for his murderers, "Father, forgive them."

He does not utter a single word of upbraiding. He does not say, "Why

do ye this? Why pierce the hands that fed you? Why nail the feet that

followed after you in mercy? Why mock the Man who loved to bless

you?" No, not a word even of gentle upbraiding, much less anything

like a curse. "Father, forgive them." You notice, Jesus does not say, "I

forgive them," but you may read that between the lines. He says that all

the more because he does not say it in words. But he had laid aside his

majesty, and is fastened to the cross; and therefore he takes the humble

position of a suppliant, rather than the more lofty place of one who had

power to forgive. How often, when men say, "I forgive you," is there a

kind of selfishness about it! At any rate, self is asserted in the very act

of forgiving. Jesus take the place of a pleader, a pleader for those who

were committing murder upon himself. Blessed be his name!

This word of the cross we shall use to-night, and we shall see if we

cannot gather something from it for our instruction; for, though we

were not there, and we did not actually put Jesus to death, yet we really

caused his death, and we, too, crucified the Lord of glory; and his

prayer for us was, "Father, forgive them; for they know not what they

do."

I am not going to handle this text so much by way of exposition, as by

way of experience. I believe there are many here, to whom these words

will be very appropriate. This will be our line of thought. First, we were

in measure ignorant; secondly, we confess that this ignorance is no

excuse; thirdly, we bless our Lord for pleading for us; and fourthly, we

now rejoice in the pardon we have obtained. May the Holy Spirit

graciously help us in our meditation!

I. Looking back upon our past experience, let me say, first, that WE

WERE IN MEASURE IGNORANT. We who have been forgiven, we

who have been washed in the blood of the Lamb, we once sinned, in a

great measure, through ignorance. Jesus says, "They know not what

they do." Now, I shall appeal to you, brothers and sisters, when you

lived under the dominion of Satan, and served yourselves and sin, was

there not a measure of ignorance in it? You can truly say, as we said in

the hymn we sang just now,--

"Alas! I knew not what I did."

It is true, first, that we were ignorant of the awful meaning of sin. We began

to sin as children; we knew that it was wrong, but we did not know all that

sin meant. We went on to sin as young men; peradventure we plunged into

much wickedness. We knew it was wrong; but we did not see the end from

the beginning. It did not appear to us as rebellion against God. We did not

think that we were presumptuously defying God, setting at naught his

wisdom, defying his power, deriding his love, spurning his holiness; yet we

were doing that. There is an abysmal depth in sin. You cannot see the

bottom of it. When we rolled sin under our tongue as a sweet morsel, we

did not know all the terrible ingredients compounded in that deadly

bittersweet. We were in a measure ignorant of the tremendous crime we

committed when we dared to live in rebellion against God. So far, I think,

you go with me.

We did not know, at that time, God's great love to us. I did not know

that he had chosen me from before the foundation of the world; I never

dreamed of that. I did not know that Christ stood for me as my

Substitute, to redeem me from among men. I did not know the love of

Christ, did not understand it then. You did not know that you were

sinning against eternal love, against infinite compassion, against a

distinguishing love such as God had fixed on you from eternity. So far,

we knew not what we did.

I think, too, that we did not know all that we were doing in our

rejection of Christ, and putting him to grief. He came to us in our

youth; and impressed by a sermon we began to tremble, and to seek his

face; but we were decoyed back to the world, and we refused Christ.

Our mother's tears, our father's prayers, our teacher's admonitions,

often moved us; but we were very stubborn, and we rejected Christ. We

did not know that, in that rejection, we were virtually putting him away

and crucifying him. We were denying his Godhead, or else we should

have worshipped him. We were denying his love, or else we should

have yielded to him. We were practically, in every act of sin, taking the

hammer and the nails, and fastening Christ to the cross, but we did not

know it. Perhaps, if we had known it, we should not have crucified the

Lord of glory. We did know we were doing wrong; but we did not

know all the wrong that we were doing.

Nor did we know fully the meaning of our delays. We hesitated; we

were on the verge on conversion; we went back, and turned again to

our old follies. We were hardened, Christless, prayerless still; and each

of us said, "Oh, I am only waiting a little while till I have fulfilled my

present engagements, till I am a little older, till I have seen a little more

of the world!" The fact is, we were refusing Christ, and choosing the

pleasures of sin instead of him; and every hour of delay was an hour of

crucifying Christ, grieving his Spirit, and choosing this harlot world in

the place of the lovely and ever blessed Christ. We did not know that.

I think we may add one thing more. We did not know the meaning to

our self-righteousness. We used to think, some of us, that we had a

righteousness of our own. We had been to church regularly, or we had

been to the meeting-house whenever it was open. We were christened;

we were confirmed; or, peradventure, we rejoiced that we never had

either of those things done to us. Thus, we put our confidence in

ceremonies, or the absence of ceremonies. We said our prayers; we

read a chapter in the bible night and morning; we did--oh, I do not

know what we did not do! But there we rested; we were righteous in

our own esteem. We had not any particular sin to confess, nor any

reason to lie in the dust before the throne of God's majesty. We were

about as good as we could be; and we did not know that we were even

then perpetrating the highest insult upon Christ; for, if we were not

sinners, why did Christ die; and, if we had a righteousness of our own

which was good enough, why did Christ come here to work out a

righteousness for us? We made out Christ to be a superfluity, by

considering that we were good enough without resting in his atoning

sacrifice. Ah, we did not think we were doing that! We thought we

were pleasing God by our religiousness, by our outward performances,

by our ecclesiastical correctness; but all the while we were setting up

anti-Christ in the place of Christ. We were making out that Christ was

not wanted; we were robbing him of his office and glory! Alas! Christ

would say of us, with regard to all these things, "They know not what

they do." I want you to look quietly at the time past wherein you served

sin, and just see whether there was not a darkness upon your mind, a

blindness in your spirit, so that you did not know what you did.

II. Well now, secondly, WE CONFESS THAT THIS IGNORANCE IS NO EXCUSE. Our

Lord might urge it as a plea; but we never could.

We did not know what we did, and se we were not guilty to the fullest

possible extent; but we were guilty enough, therefore let us own it.

For first, remember, the law never allows this as a plea. In our own

English law, a man is supposed to know what the law is. If he breaks it,

it is no excuse to plead that he did not know it. It may be regarded by a

judge as some extenuation; but the law allows nothing of the kind. God

gives us the law, and we are bound to keep it. If I erred through not

knowing the law, still it was a sin. Under the Mosaic law, there were

sins of ignorance, and for these there were special offerings. The

ignorance did not blot out the sin. That is clear in my text; for, if

ignorance rendered an action no longer sinful, they why should Christ

say, "Father, forgive them"? But he does; he asks for mercy for what is

sin, even though the ignorance in some measure be supposed to

mitigate the criminality of it.

But, dear friends, we might have known. If we did not know, it was

because we would not know. There was the preaching of the Word; but

we did not care to hear it. There was this blessed Book; but we did not

care to read it. If you and I had sat down, and looked at our conduct by

the light of the Holy Scripture, we might have known much more of

the evil of sin, and much more of the love of Christ, and much more of

the ingratitude which is possible in refusing Christ, and not coming to

him.

In addition to that, we did not think. "Oh, but," you say, "young people

never do think!" But young people should think. If there is anybody

who need not think, it is the old man, whose day is nearly over. If he

does think, he has but a very short time in which to improve; but the

young have all their lives before them. If I were a carpenter, and had to

make a box, I should not think about it after I had made the box; I

should think, before I began to cut my timber, what sort of box it was

to be. In every action, a man thinks before he begins, or else he is a

fool. A young man ought to think more than anybody else, for now he

is, as it were, making his box. He is beginning his life-plan; he should

be the most thoughtful of all men. Many of us, who are now Christ's

people, would have known much more about our Lord if we had given

him more careful consideration in our earlier days. A man will consider

about taking a wife, he will consider about making a business, he will

consider about buying a horse or a cow; but he will not consider about

the claims of Christ, and the claims of the Most High God; and this

renders his ignorance wilful, and inexcusable.

Beside that, dear friends, although we have confessed to ignorance, in

many sins we did not know a great deal. Come, let me quicken your

memories. There were times when you knew that such an action was

wrong, when you started back from it. You looked at the gain it would

bring you, and you sold your soul for that price, and deliberately did

what you were well aware was wrong. Are there not some here, saved

by Christ, who must confess that , at times, they did violence to their

conscience? They did despite to the Spirit of God, quenched the light

of heaven, drove the Spirit away from them, distinctly knowing what

they were doing. Let us bow before God in the silence of our hearts,

and own to all of this. We hear the Master say, "Father, forgive them;

for they know not what they do." Let us add our own tears as we say,

"And forgive us, also, because in some things we did know; in all

things we might have known; but we were ignorant for want of

thought, which thought was a solemn duty which we ought to have

rendered to God."

One more thing I will say on this head. When a man is ignorant, and

does not know what he ought to do, what should he do? Well, he

should do nothing till he does know. But here is the mischief of it, that

when we did not know, yet we chose to do the wrong thing. If we did

not know, why did we not choose the right thing? But, being in the

dark, we never turned to the right; but always blundered to the left

from sin to sin. Does not this show us how depraved our hearts are?:

Though we are seeking to be right, when we were let alone, we go

wrong of ourselves. Leave a child alone; leave a man alone; leave a

tribe alone without teaching and instruction; what comes of it? Why,

the same as when you leave a field alone. It never, by any chance,

produces wheat or barley. Leave it alone, and there are rank weeds, and

thorns, and briars, showing that the natural set of the soil is towards

producing that which is worthless. O friends, confess the inmate evil of

your hearts as well as the evil of your lives, in that, when you did not

know, yet, having a perverse instinct, you chose the evil, and refuse the

good; and, when you did not know enough of Christ, and did not think

enough of him to know whether you ought to have him or not, you

would not have come unto him that you might have life. You needed

light; but you shut your eyes to the sun. You were thirsty; but you

would not drink of the living spring; and so your ignorance, though it

was there, was a criminal ignorance, which you must confess before

the Lord. Oh, come ye to the cross, ye who have been there before, and

have lost your burden there! Come and confess your guilt over again;

and clasp that cross afresh, and look to him who bled upon it, and

praise his dear name that he once prayed for you, "Father forgive them;

for they know not what they do."

Now, I am going a step further. We were in a measure ignorant; but we

confess that that measurable ignorance was no excuse.

III. Now, thirdly, WE BLESS OUR LORD FOR PLEADING FOR US.

So you notice when it was that Jesus pleaded? It was, while they were

crucifying him. They had not just driven in the nails, they had lifted up

the cross, and dished it down into its socket, and dislocated all his

bones, so that he could say, "I am poured out like water, and all my

bones are out of joint." Ah, dear friends, it was then that instead of a

cry or groan, this dear Son of God said, "Father, forgive them; for they

know not what they do." They did not ask for forgiveness for

themselves, Jesus ask for forgiveness for them. Their hands were

imbrued in his blood; and it was then, even then, that he prayed for

them. Let us think of the great love wherewith he loved us, even while

we were yet sinners, when we rioted in sin, when we drank it down as

the ox drinketh down water. Even then he prayed for us. "While we

were yet without strength, in due time Christ died for the ungodly."

Bless his name to-night. He prayed for you when you did not pray for

yourself. He prayed for you when you were crucifying him.

Then think of his plea, he pleads his Sonship. He says, "Father, forgive

them." He was the Son of God, and he put his divine Sonship into the

scale on our behalf. He seems to say, "Father, as I am thy Son, grant

me this request, and pardon these rebels. Father, forgive them." The

filial rights of Christ were very great. He was the Son of the Highest.

"Light of light, very God of very God", the second Person in the Divine

Trinity; and he puts that Sonship here before God and says, "Father,

Father, forgive them." Oh, the power of that word from the Son's lip

when he is wounded, when he is in agony, when he is dying! He says,

"Father, Father, grant my one request; O Father, forgive them; for they

know not what they do;" and the great Father bows his awful head, in

token that the petition is granted.

Then notice, that Jesus here, silently, but really pleads his sufferings.

The attitude of Christ when he prayed this prayer is very noteworthy.

His hands were stretched upon the transverse beam; his feet were

fastened to the upright tree; and there he pleaded. Silently his hands

and feet were pleading, and his agonized body from the very sinew and

muscle pleaded with God. His sacrifice was presented complete; and so

it is his cross that takes up the plea, "Father, forgive them." O blessed

Christ! It is thus that we have been forgiven, for his Sonship and his

cross have pleaded with God, and have prevailed on our behalf.

I love this prayer, also, because of the indistinctness of it. It is "Father,

forgive them." He does not say, "Father, forgive the soldiers who have

nailed me here." He includes them. Neither does he say, "Father,

forgive sinners in ages to come who will sin against me." But he means

them. Jesus does not mention them by any accusing name: "Father,

forgive my enemies. Father, forgive my murderers." No, there is no

word of accusation upon those dear lips. "Father, forgive them." Now

into that pronoun "them" I feel that I can crawl Can you get in there?

Oh, by a humble faith, appropriate the cross of Christ by trusting in it;

and get into that big little word "them"! It seems like a chariot of mercy

that has come down to earth into which a man may step, and it shall

bear him up to heaven. "Father, forgive them."

Notice, also, what it was that Jesus asked for; to omit that, would be to

leave out the very essence of his prayer. He asked for full absolution

for his enemies: "Father, forgive them. Do not punish them; forgive

them. Do not remember their sin; forgive it, blot it out; throw it into the

depths of the sea. Remember it not, my Father. Mention it not against

them any more for ever. Father, forgive them." Oh, blessed prayer, for

the forgiveness of God is broad and deep! When man forgives, he

leaves the remembrance of the wrong behind; but when God pardons,

he says, "I will forgive their iniquity, and I will remember their sin no

more." It is this that Christ asked for you and me long before we had

any repentance, or any faith; and in answer to that prayer, we were

brought to feel our sin, we were brought to confess it, and to believe in

him; and now, glory be to his name, we can bless him for having

pleaded for us, and obtained the forgiveness of all our sins.

IV. I come now to my last remark. Which is this, WE NOW REJOICE IN THE

PARDON WE HAVE OBTAINED.

Have you obtained pardon? Is this your song?

"Now, oh joy! My sins are pardon'd,

Now I can, and do believe."

I have a letter, in my pocket, from a man of education and standing,

who has been an agnostic; he says that he was a sarcastic agnostic, and

he writes praising God, and invoking every blessing upon my head for

bringing him to the Saviour's feet. He says, "I was without happiness

for this life, and without hope for the next." I believe that that is a

truthful description of many an unbeliever. What hope is there for the

world to come apart from the cross of Christ? The best hope such a

man has is that he may die the death of a dog, and there may be an end

of him. What is the hope of the Romanist, when he comes to die? I feel

so sorry for many of the devout and earnest friends, for I do not know

what their hope is. They do not hope to go to heaven yet, at any rate;

some purgatorial pains must be endured first. Ah, this is a poor, poor

faith to die on, to have such a hope as that to trouble your last thoughts.

I do not know of any religion but that of Christ Jesus which tells us of

sin pardoned, absolutely pardoned. Now, listen. Our teaching is not

that, when you come to die, you may, perhaps, find out that it is all

right, but, "Beloved, now we are the sons of God." "He that believeth

on the Son hath everlasting life." He has it now, and he knows it, and

he rejoices in it. So I come back to the last head of my discourse, we

rejoice in the pardon Christ has obtained for us. We are pardoned. I

hope that the larger portion of this audience can say, "By the grace of

God, we know that the larger portion of this audience can say, "By the

grace of God, we know that we are washed in the blood of the Lamb."

Pardon has come to us through Christ's plea. Our hope lies in the plea

of Christ, and specially in his death. If Jesus paid my debt, and he did it

if I am a believer in him, then I am out of debt. If Jesus bore the

penalty of my sin, and he did it if I am a believer, then there is no

penalty for me to pay, for we can say to him,--

"Complete atonement thou hast made,

And to the utmost farthing paid

Whate'er thy people owed:

Nor can his wrath on me take place,

If shelter'd in thy righteousness,

And sprinkled with thy blood.

"If thou hast my discharge procured,

And freely in my room endured

The whole of wrath divine:

Payment God cannot twice demand,

First of my bleeding Surety's hand,

And then again at mine."

If Christ has borne my punishment, I shall never bear it. Oh, what joy

there is in this blessed assurance! Your hope that you are pardoned lies

in this, that Jesus died. Those dear wounds of his are bled for you.

We praise him for our pardon because we do know now what we did.

Oh, brethren, I know not how much we ought to love Christ, because

we sinned against him so grievously! Now we know that sin is

"exceeding sinful." Now we know that sin crucified Christ. Now we

know that we stabbed our heavenly Lover to his heart. We slew, with

ignominious death, our best and dearest Friend and Benefactor. We

know that now; and we could almost weep tears of blood to think that

we ever treated him as we did. But, it is all forgiven, all gone. Oh, let

us bless that dear Son of God, who has put away even such sins as

ours! We feel them more now than ever before. We know they are

forgiven, and our grief is because of the pain that the purchase of our

forgiveness cost our Saviour. We never knew what our sins really were

till we saw him in a bloody sweat. We never knew the crimson hue of

our sins till we read our pardon written in crimson lines with his

precious blood. Now, we see our sin, and yet we do not see it; for God

has pardoned it, blotted it out, cast it behind his back for ever.

Henceforth ignorance, such as we have described, shall be hateful to

us. Ignorance of Christ and eternal things shall be hateful to us. If,

through ignorance, we have sinned, we will have done with that

ignorance. We will be students of his Word. We will study that

masterpiece of all the sciences, the knowledge of Christ crucified. We

will ask the Holy Ghost to drive far from us the ignorance that

gendereth sin. God grant that we may not fall into sins of ignorance

any more; but may we be able to say, "I know whom I have believed;

and henceforth I will seek more knowledge, till I comprehend, with all

saints, what are the heights, and depths, and lengths, and breadths of

the love of Christ, and know the love of God, which passeth

knowledge"!

I put in a practical word here. If you rejoice that you are pardoned,

show your gratitude by your imitation of Christ. There was never

before such a plea as this, "Father, forgive them; for they know not

what they do." Plead like that for others. Has anybody been injuring

you? Are there persons who slander you? Pray to-night, "Father,

forgive them; for they know not what they do." Let us always render

good for evil, blessing for cursing; and when we are called to suffer

through the wrong-doing of others, let us believe that they would not

act as they do if it were not because of their ignorance. Let us pray for

them; and make their very ignorance the plea for their forgiveness:

"Father, forgive them; for they know not what they do."

I want you to think of the millions of London just now. See those miles

of streets, pouring out their children this evening; but look at those

public-houses with the crowds streaming in and out. God down our

streets by moonlight. See what I almost blush to tell. Follow men and

women, too, to their homes, and be this your prayer: "Father, forgive

them; for they know not what they do." That silver bell--keep it always

ringing. What did I say? That silver bell? Nay, it is the golden bell

upon the priests garments. Wear it on your garments, ye priests of God,

and let it always ring out its golden note, "Father, forgive them; for

they know not what they do." If I can set all God's saints imitating

Christ with such a prayer as this, I shall not have spoken in vain.

Brethren, I see reason for hope in the very ignorance that surrounds us.

I see hope for this poor city of ours, hope for this poor country, hope

for Africa, China, and India. "They know not what they do." Here is a

strong argument in their favour, for they are more ignorant than we

were. They know less of the evil of sin, and less of the hope of eternal

life, than we do. Send up this petition, ye people of God! Heap your

prayers together with cumulative power, send up this fiery shaft of

prayer, straight to the heart of God, while Jesus from his throne shall

add his prevalent intercession, "Father, forgive them; for they know not

what they do."

If there be any unconverted people here, and I know that there are

some, we will mention them in our private devotion, as well as in the

public assembly; and we will pray for them in words like these,

"Father, forgive them; for they know not what they do." May God bless

you all, for Jesus Christ's sake! Amen.

Kelly Commentary on Books of the Bible

The last chapter gave in the judgment of present things, another world and eternal things in good and evil, the Lord's instruction for the disciples after the dealings of grace in Luke 15:1-32, and this as the only true power of estimating the present world (that is to say, by the standard of the future the eternal future of God. In order to complete that picture, our Lord gave a sight not only of one blessed man who had lived in what is eternal, while experiencing the bitterness of this evil age, but of another who lived only for the present, despising God's message about eternity.

In Luke 17:1-37 there follow further lessons communicated still to the disciples; and first of all, a solemn warning as to stumbling-blocks. It is possible that offences will come; but woe to him through whom they come! Next, while there is a strong exhortation against stumbling others, there is an equally urgent call to forgive others. We are to be firm against ourselves; we are to be firm for our brethren, even where they touch ourselves. Therefore the apostles, feeling the great difficulty, as indeed it is impossible to nature so to walk, ask of the Lord to increase their faith. The Lord intimates in reply that faith grows, and even in the presence of difficulty. It seeks what belongs not to nature, but to God. On the other hand, in the midst of any answers that God may vouchsafe, and of all service rendered to Him, the admonitory word is added that when we have done all things not when we have failed we are unprofitable servants. Such is the true language and feeling for a disciple's heart. This closes the direct teaching here addressed to His followers (Verses Luke 17:1-10.)

Our Lord is next (ver. Luke 17:11-19) presented in a very characteristic way, showing that faith does not necessarily wait for a change of dispensation. He had been laying, down the duty of faith in many various forms in the early verses of this chapter. It is here shown that faith always finds its place of blessing with God and proves Him superior to forms; but God is only found in Jesus.

In the ten lepers this blessed principle is brought out clearly. The healing of the Lord was equally manifest in all; but there is a power superior to that which cleanses the body, even were it desperately leprous. The power that belongs to and comes out from God is but a small thing, in comparison with the knowledge of God Himself. This alone brings to God in spirit (as it did really by the cross of Christ). Observe, that he who exemplifies this action of divine grace was one that knew not traditional religion as the others did, that had no great privileges to boast of in comparison with the rest. It was the Samaritan in whom the Lord illustrated the power of faith. He had told the ten equally to go and show themselves to the priest; and as they went they were cleansed. One only, seeing he was cleansed, turns back, and with a loud voice glorified God. But the way in which he glorified God was not by merely ascribing the blessing to God. "He fell down on his face at his feet, giving him thanks: and he was a Samaritan."

Apparently this was disobedience; and the others could well reproach their Samaritan fellow that he was unfaithful to Jesus. But faith is always right, whatever appearances may say: I speak not now of a fancy, of course, not of any eccentric humour or delusion too often covered over with the name of faith. Real faith which God gives is never so far wrong: and he who, instead of going on to the priest, recognizes in Jesus the power and goodness of God upon earth, (the instincts of that very faith that was of God working in his heart and carrying him back to the source of the blessing,) he, I say, was the only one of the ten who was in the spirit, not only of the blessing but of Him who gave the blessing. And so our Lord Jesus vindicates him. "Were there not ten cleansed?" said the Saviour; "but where are the nine? There are not found that returned to give glory to God, save this stranger."

Faith invariably discovers the way to give glory to God. It matters not whether it be in Abraham or in a Samaritan leper, its path is entirely outside the ken of nature, yet faith does not fail to discern it; the Lord assuredly puts His seal upon it, and grace supplies all needed strength to follow.

But this was in its principle the judgment of the Jewish system. It was the power of faith leaving Judaism to itself, mounting in Jesus to the source of both law and grace, but not putting the legal system down. This was for other hands. Faith does not destroy; it has no such commission: angels will have that province another day. But faith finds its own deliverance now, leaving those who are under the law and love not grace, to the law which condemns. For itself it discovers the blessedness of freedom from the law, yet is not lawless to God, but, on the contrary, legitimately bound ( ἔννομος ) to Christ, really and duly subject to Him, and so much the more because not under law. In the present case, the cleansed Samaritan in going to Jesus was very simply under grace, in the spirit that animated his heart and formed his path, as Luke the evangelist here records.

How admirably this tale is adapted to the whole tone and character of the Gospel, I need not delay to prove. It must be plain enough, I think, even to a superficial reader, that as Luke alone gives the account, so to Luke it is most especially adapted for the purpose that the Holy Ghost had in hand in this Gospel, and also in this particular context.

We have further, in our Lord's answer to the Pharisees, who demanded when the kingdom of God should come, a striking revelation, and most suitable to Luke's purpose. "The kingdom of God cometh not with observation." It is not a question of signs, wonders, or outward show. It is not that God did not accompany His message with signs. But the kingdom of God, revealed in the person of Christ, went deeper appeals to faith (not sight), and demands the Holy Ghost's action in the soul to give the sinner to see and enter it. Here it is not a question exactly of entering or seeing, as inJohn 3:1-36; John 3:1-36, but rather the moral character of the entrance of God's kingdom among men. It does not address itself to the senses or the mere mind of man; it carries its own evidence with it to the conscience and the heart. As being the kingdom of God, it is impossible that His kingdom should come, without adequate testimony in love to man, who is sought for it. At the same time man, having a bad conscience and a depraved heart, slights God's word as well as kingdom, and looks for that which would please himself by gratifying his feelings, mind, or even lower nature. Our Lord, however, first of all lays down this great principle: it is no question of a "lo here! or, lo there! for, behold, the kingdom of God is within you." The kingdom was actually there; for He, God's King was there. Then, after settling this moral truth which was fundamental for the soul, He turns to His disciples, and tells them that the days would come when they should desire to see one of the days of the Son of man, and should not see it; for the kingdom will be displayed by and by. "When they shall say to you, See here; or, see there: go not after them, nor follow them. For as the lightning, that lighteneth out of the one part under. heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. But first must he suffer many things, and be rejected of this generation." This is the necessary moral order of God. Jesus must first suffer; so "the sufferings of Christ," as Peter said afterwards, "and the glories that should follow." Such is the invariable method of God in dealing with a sinful world, where He brings in, not a test of man, but the effectual work of His own grace. But this presentation to faith now, as we have seen does not hinder the Lord from speaking of another day, when the kingdom of God would be manifest. Before that day of His appearing there might be a premature "Lo here! or, lo there!" The godly must not follow men's cries, but count on the Lord. He compares it to the days of Noe (that is, to the day of God's past judgment of man and his ways); then to the days of Lot.

First of all, then, we have, for the disciples, God's ways in grace, in the Son of man that first suffers, and finally will appear in power and glory. As for the world, careless indifference and enjoyment of present things will characterise the future as the past; but they will be surprised by the Lord in the midst of heedless folly. To this the Lord appends a peculiar, but not less solemn though brief word: "Remember Lot's wife! "Whosoever shall seek to save his life shall lose it." Apparently the wife of Lot was rescued by angelic power; she was certainly brought out of the doomed city; but it was only the more strikingly to be the monument of God's all-searching judgment. There she stands alone. The others perished; but she abode a pillar of salt, when Moses wrote the (morally speaking) imperishable memorial of God's hatred of a false heart, which, spite of outward deliverance, gave its affections still to a scene devoted to destruction. And so our Lord adds here what touched, not merely the Jewish system, but the condition and doom of the world at large. He lets us know that in that night two should be in one bed; one taken, and the other left. So two women at the mill; for here we have not to do with human judgments. God will then judge the quick; and so, no matter what the association, the employment, or the sex, whether within doors or without, there can be no shelter or exemption. Two might be ever so closely knit together, but God would discriminate according to the nicety of His own discernment of their state: one should be taken, and the other left. "And they answered, and said unto him, Where, Lord? And he said unto them, Wheresoever the body. is, thither will the eagles be gathered together." Wherever there is that which is dead, and consequently offensive morally unto God, there unquestionably will His judgments fall.

But along with this we have also prayer (Luke 18:1-43), not merely as suitable to a soul's need, and in connection with the word of God received from Jesus, which we have seen in Luke 11:1-54. Here it is prayer out of the midst of circumstances of desolation and deep trial prayer with evil near at hand, as well as divine judgment. Consequently its ultimate bearing is in connection with the tribulation of the last days. But, at the same time, Luke never confines his view to outward facts. Hence, it is said, "He spake a parable unto them to this end, that men ought always to pray." It is the more striking, because the circumstances are evidently limited; while that which He draws from them is universal. The Lord is exhorting to prayer, in view of the final trial; nevertheless, He prefaces it with a plain moral precept on the value. of prayer at all times "that men ought always to pray, and not to faint." Certainly God will not be heedless to the continual cry of His own seemingly desolate elect in their fiery trial, where all the might of man is against them; but still the duty always remains true.

Now, it is Luke alone who thus treats the matter; the great moral value attached to prayer, at the same time connected, it may be, with general circumstances of sorrow, but bearing on the circumstances of the last day. The parable is intended to give or increase confidence in the heed God pays to the prayer of distress. Spite of indifference, an unjust judge yields to the importunity of a poor widow. If a bad man so acted, not because of his hatred of the wrong done to her that was oppressed, but to get rid of being always troubled by her cries for justice if it be so even with the unjust, would not God take up the cause of His own elect, that cried unto Him day and night? It could not but be. He will avenge them speedily. Nevertheless, when the Son of man cometh, shall He find faith on the earth? (Verses Luke 18:1-8.)

Then follows another parable of a very different character. It is not the value of persistent prayer, and the certainty of God appearing even for the weakest, no matter how apparently deserted (indeed, so much the more, because of it in His own). We have, further, the moral condition of man illustrated in two ways a broken spirit with little light but a real sense of sin, and another soul satisfied with itself in the presence of God. "And he spake this parable unto certain which trusted in themselves that they were righteous) and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican." Not that the Pharisee represents a man who denies God, or who is not a religious man. He is religious, but such religion is the most damning thing about him. The evil is not merely his sins, but his religion: nothing more blinding to himself and other men, nothing more dishonouring to God. On the other hand, the poor publican has neither clear light nor peace, but at least he realises the commencement of all true light he has learned enough of God to condemn himself. "The fear of the Lord is the beginning of wisdom." He alone of the two judged things according to his little light. He judged himself truly, and, therefore, was in a moral condition to see other things aright, as God should bring them before him. There was as yet no such privilege known as a purged worshipper having no more conscience of sins. Therefore, the convicted publican is found outside, beating his breast, and standing at a distance, not so much as looking up. It was suitable that it should be so; for Christ's work was not yet wrought, still less applied to his soul. It would have been not faith, but presumption, I do not doubt, at such a time, and under such circumstances, for him to have come nigh. All was in its season. But if God invites a believer now to draw near into the holiest of all, is it not equal presumption for that soul to quarrel with the grace of God displayed in Christ's work of redemption, and to raise questions about its effects for itself? God may, and does, bear with the wound to His own grace; and He has His way of correcting such wrong; but there is no ground in the parable to warrant what is too often founded upon it. We owe it to Christ to resent every misinterpretation which goes to undo what He has done on the cross. The publican before us was not meant to give us a full view of the Christian state, or of the blessings of the gospel, but of a man taught of God to feel his own nothingness as a sinner before Him; and God's estimate of him, in comparison with the man who was satisfied with his state. It is humility founded upon the sense of unworthiness, which is always right as far as it goes. (VersesLuke 18:9-14; Luke 18:9-14.)

Next is set forth humility, founded on our littleness (ver. Luke 18:15-17). Many a man is consciously unworthy, because he feels himself a sinner who has no just sense of his littleness in the presence of God. Our Lord here gives this further lesson to the disciples, and uses a child as the text. We shall find how much it was needed if we look into the Gospel of Luke.

Then we have the ruler, to whom our Lord shows that all was wrong where a soul is not brought to know that there is none good but God. Had he really known how good God is he would have soon seen God in Jesus. He saw nothing of the sort. He knew neither God nor good. He looked upon the Lord merely as good after a human fashion. If He was but a man there was no goodness in Him; it is only in God: God alone is good. If Jesus were not God, He was not good. The young ruler had no right, no just title to say, "Good Master", unless that master were God. This he saw not; and therefore, the Lord proves him, and searches the ground of his heart, and demonstrates that after all he valued the world more than God and eternal life. This he had never suspected in himself before. He loved his natural position; he loved to be a ruler, though a young one; he loved his possessions; he loved what he had of present advantages in the world. He really clave to all these things without knowing it himself. The Lord, therefore calls upon him to give them up, and follow Him. He thought there was no demand of goodness but what he was able to meet; but the trial was too much for him. Man was not good God only. Jesus, who was God, had given up beyond all comparison more, yea, infinitely.

What had He not given up, and for whom? He was God, and proved it not least in a self-abnegation truly divine. (Verses Luke 18:18-25.)

Then we have the hearers and disciples disclosing their thoughts. They began to claim something of credit for what they had given up. The Lord admits that there is no abandonment of faith but what will meet with a most adequate remembrance from the Lord another day.

But, at the same time (verses Luke 18:31-34), He takes unto Him the twelve and says, "Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished." This is what He was looking for, whatever they were. "For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on; and they shall scourge Him, and put him to death; and the third day he shall rise again; and they understood none of these things. And this saying was hid from them, neither knew they the things which were spoken." It is an important lesson, and not the first time we find it in Luke, and, indeed, in other Gospels also. Nor can it be too often repeated, that lack of intelligence in Scripture does not depend upon the obscurity of the language, but because the will does not like the truth that is taught. This is the reason why difficulties are felt and abound. When a man is made willing to receive the truth, his eye is single and his whole body full of light. The will is the real hindrance. The mind will be clear, if the conscience and the heart be set right. Where, on the contrary, God breaks down the believer, and sets him free in the liberty wherewith the Son makes free, the conscience is purged, and the heart turned towards Himself. All then becomes right: he is brought into the light of God; he sees light in God's light. Was this the condition of the disciples as yet? Were they not still cleaving to their own cherished expectations of Messiah, and an earthly kingdom? They could not understand Him, no matter how plain the words employed. The hardness of His saying lay not in any lack of perspicuity. Never man spake as this man, His enemies themselves being judges; neither was it from any defect in their natural understanding that the disciples were thus slow. The state of the heart, as ever, was in question; the will was at fault, even though they were regenerate. It was their reluctance to receive what Jesus taught that made the difficulty; and it is the same thing still with believers, as with others.

In verse 35 we enter on the closing section of all the historical Gospels, as is well known, that is to say, the entrance into Jerusalem from Jericho. Only there is a difficulty here to some that Luke appears to contradict what we have in the other accounts of this part of Christ's progress. "It came to pass, that as he came nigh unto Jericho, a certain blind man sat by the wayside begging." From the other Gospels we know it was when He went out of Jericho, not when He came in. The truth is, that our English version, excellent as it is, goes a little beyond the word of Luke; for our evangelist does not say "When he was come nigh unto Jericho," but "when he was nigh." It is not necessarily a question of coming near, but simply of being in the neighbourhood. The utmost which can or ought to be allowed is, that if the context so required, it might bear the translation (a paraphrase rather) of coming nigh; but this case demands the very reverse. It is evident, whether you go into a place or whether you come out of it, you are equally nigh on one side of the town or on the other. The truth is, that Luke merely states the fact of vicinity here. Further, we know that just as Matthew, for his design, so he displaces facts historically for the purpose of giving a more forcible moral picture of the truth in hand. I have little doubt that in this case the reason for putting the blind man here rather than in leaving, the town was, that for Jericho He reserved the wonderful call of Zaccheus, with the object of bringing that tale of grace, characteristic of His first-advent, into juxtaposition with the question and parable of the kingdom, which illustrated His second advent; for immediately afterwards we have His correction of the disciples, thoughts, that the kingdom of God was immediately going to appear; because He was going up to Jerusalem. They expected that He was going to take the throne of David at once. Accordingly, Luke puts together those two features the grace that illustrates His first coming, and the real nature of the second coming of Christ, as far as regards the appearing of God's kingdom. Now, had the story of the blind man healed at Jericho been left for its historical place, it would have cut the thread of these two circumstances. There is, therefore, in this, as it appears to me, an ample and divine reason why the Spirit of God led the writer to present the cure of the blind man as we find it. But then he does not say what the English version makes him say, "As he was come nigh," but simply, "When he was nigh to Jericho," leaving it open to other Scriptures to define the time with more precision. He only states that it was while the Lord was in the neighbourhood. The other Gospels positively tell us it was as He went out. Clearly, therefore, we must interpret the general language of Luke by the exacter marks of the time and place of those who declare it was as He was going out. Nothing can be simpler. The healing of the blind man was a kind of final testimony that Messiah was there. He was coming in the way, not of the power that once overthrew Jericho, but of grace that showed and could meet the real condition of Israel. They were blind. Had they possessed the faith only to cry to Messiah about their blindness, He was therewith power and willingness to heal them. There was none but a blind man or two to own real need, but our Lord at least healed all who cried. (Verses Luke 18:35-43.)

Then, as He entered Jericho, Zaccheus, the chief of the tax-gatherers, was mightily stirred with the desire to see this wondrous man, the Son of man. Hence he lets nothing stand in the way. Neither personal deficiency, nor the crowd that was there, is allowed to hinder his intense purpose of heart to see the Lord Jesus. He therefore climbs up a sycamore tree by the way; and Jesus knowing well the desire of Zaccheus, and the faith that was at work there however feebly, at once, to his joy and astonishment, invites Himself to his house. "Zaccheus, make haste, and come down; for to-day I must abide at thy house. And he made haste, and came down, and received him joyfully." All fell to murmuring. It was the same tale at the end as at the beginning. "And Zaccheus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold." He had been really a conscientious man. He was a man thus characterised; for it is no promise of what he is going to do, but he mentions that which was no doubt a fact about himself at that very moment. He was what men call a just and good man, yet a chief tax-gatherer and a wealthy one, though they be hard things to put together. Here was a tax-gatherer who, if through in cautiousness or any defect guilty of wrong to another, needed no pressure to restore fourfold. Such was his habit. Our Lord, however, cuts it all short. As a matter of human righteousness it was well; it was the proof that Zaccheus exercised himself as a man to have a conscience void offence in his own way. Nor is this out of keeping with the tenor of Luke's Gospel, as, indeed, it is only here that we have the story at all. Our Lord, however, shows that it was not the time to think or speak of such matters. "This day is salvation come to this house, inasmuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost." How infinite the blessing! Was it a fitting time for speaking of himself? It was not a question of man's walking righteously, or of talking about it. In truth, man was lost; but the Son of man was there to bear his burden. This great and glorious fact superseded all others. Whatever there had been working in him at any time all was now swallowed up in the presence of the Son of man seeking and saving the lost. What can give us amore vivid, true, and blessed representation of the Lord Jesus Christ in His first coming with the grace of God that brings salvation? (Luke 19:1-10.)

Immediately after (and, if I mistake not, expressly put in close conjunction with this) is the parable of the nobleman who goes into a far country to receive for himself a kingdom, and to return. They were all wrong therefore, in looking for the kingdom of God immediately to appear. Not so. Christ was going away to heaven to receive the kingdom from God there not about to take it from man now and in this world. It is evidently, therefore, a picture of the Lord's return at the second advent, after having received a kingdom. It was not a question of human willingness or power, but of receiving from God. But then, further, He shows that meanwhile His servants are called to occupy themselves till he come. He called His ten servants, and delivered to them ten pounds; and said unto them, "Occupy till I come." Then we find another picture His citizens hating Him; for nothing can be more elaborate than this parable. The Lord's relation to the kingdom at the second advent is contrasted with the grace that flows out in the former part of the chapter. This is the main subject with which the parable opens. Next, we have the place of the servants responsible to use what the Lord gives. Such is another great point shown out here. It is not, as in the Gospel of Matthew, the Lord giving different gifts to different servants, which is equally true; but here it is the moral test of the servants carried out by each having the same sum. This proves yet more than in the other case how far they laboured. They started with similar advantages. What was the result? Meanwhile hatred became apparent in the citizens, who represent the unbelieving Jews settled down in the earth. "When he was returned, having received the kingdom, then he commanded those servants to be called unto Him, to whom he had given the money, that he might know how much every man had gained by trading. Then came the first, saying, Lord, thy mina hath gained ten minas;" and so with the other; and then we hear of the one who says, "Lord, behold, here is thy mina, which I have kept laid up in a napkin: for I feared thee." There was no confidence in His grace. The consequence is, that, treating the Lord as a froward man, he finds Him froward. Unbelief finds its own response as truly as faith does. As "it is unto thee according to thy faith," so alas! the converse proves true. It is to man according to his unbelief.

Further, we have a remarkable difference in the rewards here. It is not, "Enter into the joy of thy Lord;" but one receives ten cities, another five, and so on. He that was fearful and unbelieving, on the contrary, has his mina taken from him. Again, then enemies are brought forward. The unfaithful servant is not called an enemy, though, no doubt, he was no friend of the Son, and dealt with righteously. But the open adversaries are called into the scene; and as the Lord here pronounces those men His enemies which would not :that He should reign over them, He says, "Bring them hither, and slay them before me." Thus the parable is a very complete sketch of the general results of the Lord's second advent for the citizens of the world, as well as of the occupation and reward of the servants who serve Him faithfully meanwhile. (Verses Luke 19:11-27.)

Next, we have the entrance into Jerusalem. We need not dwell on the scene of the riding in on the colt; but that which is peculiar to Luke claims our attention for a moment. "And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen: saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest."(Ver. 37, 38.) Thus the Spirit of God works to give them a step, and a great step, in divine intelligence beyond the song of the angels at the beginning. What they justly sang at the birth of Jesus was, "Peace on earth: good will that is, God's good will in men," ushered in by glory to God in the highest. Here we have a signal change or converse. "Glory in the highest" is the result, not the introduction; and instead of "peace on earth," (which will, no doubt, be the fruit by and by, as it is according to God's mind, the anticipation from the beginning,) the disciples meanwhile and most appropriately, sing, "Peace in heaven." It was not a question of peace on earth now. The reason was manifest: the earth was unready, was about to judge unjustly, and to be judged. Jesus was on the very point of being cast out and cut off. He was really in heart thoroughly rejected already; but He was shortly to enter on other sufferings, even to the death of the cross. The effect, then, of that which was imminent was not peace for the earth yet, but peace in heaven most assuredly; and therefore we can comprehend how the Lord guided by His Spirit the song of the disciples at the close just as much as at the beginning; that of the angels expressed the general idea of God's purposes the moral effects to spring from the death of the incarnate Son.

After this we hear the murmuring Pharisees rebuked, who would have had the disciples rebuked for their song: if they had not sung it, the stones must have cried out; and the Lord vindicates the blameless (Ver. Luke 19:39-40.)

Then follows that most touching scene, peculiar to and characteristic of Luke Jesus weeping over Jerusalem. It was not at the grave of the one He loved, though about to call from the grave. The weeping in John is in the presence of death, which had touched Lazarus. It is therefore infinitely more personal, though it be also the wondrous sight of One who, coming, with the consciousness of divine power to banish death and bring life into the scene, yet in grace nevertheless did not one whit the less, but the more, feel the power of death as no mere man ever felt, yet as none but a real man could feel. There never was any one that had such a sense of death before as Jesus, just because He was life, the energy of which, combined with perfect; love, made the power of death to be so sensible. Death does not feel death, but life did. Therefore He that was (and not merely had) life, as no one else, weeps in the presence of death, groaning, in spirit at the grave. His having power to banish death weakened His sense of it in no respect. If poor dying man felt it somewhat, the Lord made flesh, the God-man, entered into it in spirit the more because He was God, though man. But here we have another scene, His weeping over that very city that was about to cast Him out and crucify Him. Oh it is a truth for us to treasure in our hearts His weeping in divine grace over guilty Jerusalem, forsaking its own mercies, rejecting its own Saviour the Lord God. Its desolation He predicts, and destruction, because the time of its visitation was unknown. (Verses Luke 19:41-44.) His visit to the temple and its cleansing are mentioned summarily; as also His teaching there daily the chiefs of priest and people, With their desire to destroy Him but hardly knowing how, for all the people hung on Him to hear. In Luke 20:1-47 we have the various classes of religionists and worldly men trooping one after another, hoping somehow to ensnare or accuse the Lord of glory. Each of them falls into the trap which they had made for Him. Accordingly they do but discover and condemn themselves. We have the priests with their question of authority (ver. Luke 20:1-8), then the people hearing the history of God's dealings with them, and their moral condition fully brought out. (Verses Luke 20:9-19.) We have further the crafty spies, hired by the chief priests and scribes, that feigned themselves just, and thought to take hold of His words, and embroil Him with the earthly powers. (Verses Luke 20:20-26.)

We have, after these, the Sadducees denying the resurrection. (Verses Luke 20:27-38.) But here we may pause for a moment; for there are special and profoundly instructive touches peculiar to Luke. More particularly remark this that he alone, of all the evangelists, here characterizes men, in the activities of this life, as "the children of this world," or age. They are persons who live merely for the present. "The children of this world [age] marry, and are given in marriage; but they which shall be accounted worthy to obtain that world [age], and the resurrection from the dead, neither marry nor are given in marriage, neither can they die any more; for they are equal unto the angels." In the resurrection state there will be no such relations. The difficulty existed for, or rather was made by, unbelief only. Indeed, what else can incredulity ever pretend to? It imagines difficulties, and nowhere so much as in the most certain truth of God. The resurrection is the great truth to which all things turn which the Lord has shown in its final form, too, in His own person now raised from the dead, then just about to follow. This truth was combated and refused by the most active sect among the Jews at that time, the most intellectual and the best informed naturally. These were the persons who most of all set themselves against it.

But our Lord brings in another remarkable point here. Not only is God not the God of the dead, but of the living; but "all live unto him." (Ver. Luke 20:38; Luke 20:38.) Two great truths are here present living unto God after death, and future resurrection, when Jesus comes and brings in the new age. This was especially of value for Gentiles, because it was one of the great problems for the heathen mind, whether the soul existed after death, not to speak of the resurrection of the body. Naturally the Jews, save the unbelieving portion of them, looked for resurrection; but for the Gentiles the Spirit of God gives us our Lord's answer to the Sadducees, both proving the resurrection which is common to all the Gospels, and bringing in the living, of dead men in the separate state. It peculiarly fell within the domain of Luke.

This truth is not confined to the present portion of our Gospel. We have similar teaching elsewhere. Does not the account of the rich man and Lazarus intimate the same thing? Yea, more; not only the existence of the soul separate from the body, after death, of course) but also blessedness and misery at once. They are not absolutely dependent on the resurrection. Besides, there is the final publicly adjudicated portion of misery for body and soul before the great white throne. But, inLuke 16:1-31; Luke 16:1-31, blessedness and misery at once are felt by the soul in the dissolution of the link with the body. The figures, no doubt, are taken, as they must be, from the body. Thus we find the desire for cooling of the tongue, which men of speculative mind use to prove that it was the time of being clothed with a real body. Nothing of the sort. The Spirit of God speaks to be understood, and (if He is to be understood by men) He must deign to use language adapted to our comprehension. He cannot give us the understanding of a state which we have never experienced, unless it be by figures taken from the present state. A similar truth appears also later on in the case of the converted thief. The point there is just the same immediate blessedness, and not merely when the body is raised from the dead by and by. That is what he looked for when he sought to be remembered, when Jesus comes in His kingdom. But the Lord adds more immediate blessedness now: "This day shalt thou be with me in paradise." Depend upon it, we cannot be too stringent in maintaining, the importance both of the resurrection, and of the immediate blessedness or misery of the soul separate from the body before the resurrection. To give up the reality of the soul's existence in either misery or blessedness at once is only a stepping-stone to materialism; and materialism is but a prelude to giving up both the truth and the grace of God, and all the awful reality of man's sin and Satan's power. Materialism always is essentially infidel, though far from being, the only form of infidelity.

Towards the end of the chapter (ver. Luke 20:39-44; Luke 20:39-44) our Lord puts the great question of His own person and the position He was just going to take not on the throne of David but on the throne of God. Was not He Himself, David's Son owned as his Lord by David? On the person and position of Christ depends the whole of Christianity. Judaism, lowering the person, sees not or denies the position. Christianity is based not on the work only but on the glory of the person and place of Him who is glorified in God. He takes that place as man. He who humbled Himself as man in suffering is exalted as man to the glory of God on high.

Then follows the judgment but very briefly on the scribes; and in contrast With their selfish hypocrisy, ("which devour widows' houses and for a show make long prayers") the Lord's estimate of real devotedness is the widow's mites. (Luke 21:1-4.) Mark notices it as the service of faith and so brings it into his Gospel of service. Luke shows it as a question of the heart's state and trust in God. It fell therefore, within the domain of these two.

We have after this the hearts of the disciples proved to be still earthly and Jewish; but the Lord brings before them not the glory and beauty yet in store for Jerusalem but it is judgment specially on the temple. (Verses Luke 21:5-36.) At the same time we have particulars which demonstrate the weighty difference between this description of the judgment of the Jews and Jerusalem, and mark it off from the accounts of either Matthew or Mark. Observe more especially this, that here the Lord Jesus brings before us a very direct and immediate picture of the destruction of Jerusalem that was then imminent. Matthew passes by the destruction of Jerusalem by the Romans, and fixes attention upon that which will take place in the end of the age. Luke gives us this last also closes, at any rate, with the future crisis; but the main point is the central portion of Luke is to point out the destruction then actually at hand as a distinct state of things and time from the circumstances of the Son of man's day. This is made perfectly plain to any one who considers it patiently. He says, "When ye shall sec Jerusalem, not "the abomination of desolation" (not a word about it here for it belongs to the last days exclusively; but "when ye shall see Jerusalem) compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains." Not a word about the great tribulation such as never was since time was; it is simply "days of vengeance." "These be the days of vengeance that all things which are written may be fulfilled." There is retributive severity, but not a sign appears of its being anything unparalleled. "There shall be great distress in the land, and wrath upon this people." So there was. "And they shall fall by the edge of the sword, and be led away captive into all nations." This is a matter of fact description of what was really fulfilled to the letter in the capture of Jerusalem by the Romans under Titus. Thus there is no exaggerated description. The pretence of commentators, who rush to hyperbole as a cover for their misapplication, is cut off. Not that I allow it any more in Matthew. The only reason why men have so spoken of that evangelist is because they turn aside his prophecy of the end of the age to that which has been already accomplished. When the last days come, be assured they will learn too late that there is no hyperbole with God or His word.

And Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled." Not only is there the sack of the city, the slaughter and captivity of the people, but continual occupation by their enemies till the termination of the period God allows the nations to have the supremacy over Israel. These times are going on now. Jerusalem has been trodden down of the Gentiles for many centuries as every one knows, throughout mediaeval and modern history. It seems particularly thus expressed in order not to continue the phrase to the Romans or previous imperial powers from Babylon downwards. Thus at the present time the Turks are the actual holders of it. The fact is notorious, that Jerusalem has been in the hands of many masters who have dealt hardly with the Jews. So He closes this matter.

Next, He introduces the last days. And there shall be signs in the sun and in the moon and in the stars. There was not a word of all this when He spoke of the siege and capture of the city under Titus. After the Gentile domination is over (which clearly it is not yet), there shall be signs in the sun and moon and stars, and distress of nations; men's hearts failing them forfear; for the powers of heaven shall be shaken and then shall they see not when the Romans of old took the city but, in the future crisis, when these astonishing tokens, heavenly and earthly, are given by God then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh."

He gives then a parable but not of the fig tree only: this would not be suitable to the largeness of Luke's scope. "Behold the fig-tree and all the trees." The difference between Luke and the others is this not that you have not the Jewish portion in his Gospel but that, moreover all the Gentiles are brought in. How perfect it all is! If it be but a parabolic description, the evangelist for the Gentiles not only gives the fig tree which is in Matthew, but the Gentile trees which are heard of nowhere else. That one tree notoriously applies to the Jews as a nation; the other figure ("all the trees") adds the rest, so as to be universal.

Then the Lord adds some moral considerations for the heart: "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life and so that day come upon you unawares. For as a snare shall it come upon all them that dwell on the face of the whole earth." Need it be remarked here that this again falls in with our evangelist beyond all others? So too the brief picture of His daily occupation in the temple and of His nights apart at Olivet which in no way precluded the people from coming to hear early in the morning. What unwearied travail of love!

In Luke 22:1-71 we see our Lord with the disciples not now as a prophet, but about to become a sacrifice meanwhile giving them the sweetest pledge of His love. On the other hand, there is the hatred of man, the weakness of the disciples, the falsehood of Peter, the treachery of Judas, the subtlety and terrors of the enemy who had the power of death. The day of unleavened bread comes on, and the passover must be killed; and Peter and John go to prepare it. According to the Lord's word, the place was given. "And when the hour was come, he sat down, and the twelve apostles with him. And he said unto them, With desire I have desired to eat this passover with you before I suffer: for I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God." (Luke 22:14-16.) It was the last act of communion of Christ with them. He eats with them: He will not drink. Another cup was before Him. As for this cup, they were to take it, and divide it among themselves. It was not the Lord's Supper, but the paschal cup. He was about to drink of a far different cup, which His Father would give Him the anti-type of the passover, and the basis of the Lord's Supper. But as to the cup before them, He says, "I will not drink of the fruit of the vine, until the kingdom of God shall come." It was about to come morally; for Luke holds to that great principle the kingdom of God was about to be established in what you may call the Christian system. The phrase in Luke does not import some future dispensation or state of things about to be above or below, in visible power, but an imminent coming of God's kingdom, really and truly here. The other Gospels connect it with the future; Luke speaks of what was to be made good shortly "righteousness, and peace, and joy in the Holy Ghost."

Meanwhile, He gives them also a new thing. (Luke 22:19-20.) He took bread with thanksgiving, brake it, and gave to them, saving, "This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new covenant* of my blood, which is shed for you." It was not the point with Luke to say "for many," while this was most appropriate in the Gospel of Matthew, because it intimates the extending of the efficacy of Christ's blood beyond the Jew. The old covenant which condemned was limited. The new covenant (or, rather, the blood of the rejected Christ, the Son of man, on which it was based) refused such narrow barriers. In Luke the same thing, occurs here, as we said applied to His account of the sermon on the mount. It is more personal, and hence deals more closely with the heart and conscience. How many a man acknowledges justification by faith in a general sense, who, the moment you make it personal, would shrink from taking the place of a justified man, as if this would be too much for God to give him! But, in truth it is impossible to go on with God aright, until the personal question is settled by divine grace. So the Lord here settles it for them personally. "This cup is the new covenant in my blood, which is shed for you."

* "Testament" is wrong here, and, indeed, everywhere else in the New Testament, save in the parenthesis ofHebrews 9:16-17; Hebrews 9:16-17.

"And truly the Son of man goeth,......... but woe unto that man by whom he is betrayed!" An awful moral contrast rises before the spirit of the Saviour. Thus He felt it: as it is said elsewhere, "He was troubled." There is much vagueness in minds as to this merging all in the atonement, to the great detriment of their distinctness even in holding the atonement itself. To me it is a grievous thing, this denial practically of a large part of the sufferings of Christ. Pushed out, it rests on a want of faith in the real humanity of the Lord. I take for granted now that there is a firm hold of His bearing God's wrath on the cross. But even where that is maintained in a general way, at least, it is an awful thing to deny any part of His moral glory; and what is it but denying, this, to shut out those real sufferings which prove the extent and character of His humiliation, exalt and endear Himself in our eyes, and issue in the richest streams of comfort for His saints, who can afford to lose none of His sympathy?

Now, the Lord Jesus did feel the traitor's heartless ways (and we may learn it yet more from Psalms 109:1-31.) Surely also we ought to feel it, instead of merely treating it as a thing, that must be, and which Scripture prepares us for, or which God's goodness turns to gracious ends. All true enough; but are these the platitudes that content us before His troubled spirit? Or is not the sense of His sorrow to fill the heart in presence of this ineffable love, which endured all things for the elect's sake? Yea, it was from all: our Lord has to meet shame in those He loved best. "They began to enquire among themselves which of them it was that should do this thing." (Ver. Luke 22:23; Luke 22:23.) There was honesty in these hearts; but what ignorance! what unbrokenness of self! "There was also a strife among them, which of them should be accounted greatest." Other evangelists, as well as Luke, mention that, when He was in the midst of His miracles and teaching, they were full of their unseemly rivalry; Luke mentions it where it was beyond comparison most painful and humiliating in presence of the communion of His body and His blood, and when they had just heard of the presence of the traitor in their midst, who was offering to sell their Master for thirty pieces of silver! "And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth." What grace! what a pattern! But forget not the warning. The patronizing, of the lordly benefactor has no place in Christ's mind for His followers. To serve was the Lord's place: may we prize it! (Verses Luke 22:24-27.)

Another touching, and beautiful trait in our Lord's dealing is here worthy of remark. He tells the disciples that it was they who had continued with Him in His temptations. In Matthew and Mark, and even in John, their forsaking of Christ is very conspicuous a little later. Luke alone tells how graciously He noticed their perseverance with Himself in His temptations. Both, of course, were perfectly true. In Luke it was the reckoning of grace. It was really the Lord who had deigned to continue with them, and had sustained their faltering steps; but He could say, "Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." It is always thus in grace. Matthew and Mark tell us the sad truth that, when He needed the disciples most, they all forsook Him and fled. His rejection was complete; and Old Testament Scripture was amply fulfilled. But, in view of the Gentile calling, New Testament grace has here a happier task.

Again, it is a scene peculiar to Luke, that, in the presence of the Saviour's death, Satan sifts one of the chief followers that belonged to the Saviour. But the Lord turns the sifting, and even the downfall of the saint to ultimate and great blessing not for that soul only but for others. How mighty, and wise, and good the ways of grace! not only its reckoning, but its experiences and its end! It was Simon that furnished the material. "Simon, Simon," says the Lord, "Satan hath desired [demanded] to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren." Simon, sadly ignorant of himself, is full of bold promises to go to prison or to death; but, says the Lord, "Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me." All the evangelists record the fall; Luke alone records Christ's gracious prayer for, and purpose in, his restoration.

Then comes in another communication of our Saviour not more interesting than full of instruction. It is the contrast of the condition of the disciples during His ministry, and that which must be now that He was going to die. It was indeed concurrent with a change of vast import for Himself not awaiting His death, but in many respects beginning before it. The sense of His rejection and His approaching death not only pressed on the Saviour's spirit, but more or less also affects the disciples, who were under the pressure especially of what was done by men. "When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors [or], [rather, lawlessness ἀνόμων ]: for the things concerning me have an end. And they said, Lord, behold, here are two swords. And he said unto them, It is enough." It is not surprising that the disciples at that time failed to seize His meaning. Though all the rest of His teaching might have taught them better, they took His words in a material sense, and conceived that He urged them to take a literal sword. It is evident He took up the figure of a sword and purse to show, that instead of counting any more on miraculous resources, they must in future use, according to the measure of their personal faith, whatever God furnished them with; that is, they must employ natural things for the Lord, instead of being, as hitherto, shielded by supernatural power in the midst of their foes. We find them afterwards using miracles; but it was for others. In their earlier mission it was never needed. No blow fell upon them. No prison closed its doors upon one of the twelve, or of the seventy. They traversed the length and breadth of the land, everywhere bearing their plain, solemn testimony, ever guarded by God's power: just like their Master Himself. We see how truly miraculous this power was apart from any exertion of it on their own behalf. But now all was to change; and the disciple must be as his Master. Jesus was going to suffer. They must make up their minds to the same thing. Of course, they are not excluded from but exhorted to, the looking up to God, and using faithfully whatever means the Lord gave them.

This, I apprehend, is the clear meaning of His altered language here. The Messiah was about to be openly cut off. The arm that had upheld them, and the shield that had been over them, are removed. So it was with Him. He was now about to face death; first in spirit, then in fact. Such was ever His way. Everything was in that order. He was surprised by nothing. He was not like a mere man who waited till he could not help following, and then went in steel through the trouble. This may be the way of men, to avoid what they can, and think as little as possible of what is painful and disagreeable. It may even be according to men's ideas of a hero, but it is not the truth of Christ. On the contrary, though the true God, He was a true man, and a holy sufferer, having a heart that felt every thing: this is the truth of Christ as man. Therefore He takes all from God, and feels all, as it really was for His glory.

Accordingly our Saviour, at the mount of Olives, (ver. Luke 22:39-46; Luke 22:39-46) shows how true what I have just asserted is; for there it is that He is found first of all telling them to pray, lest they should enter into temptation. Temptation may come and test the heart; but our entering into it is quite another thing. "Pray that ye enter not into temptation. And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done." Still farther to show its character, and His unimpeachable relation to God, as well as how really He was a suffering man, "there appeared an angel unto him from heaven, strengthening him. And being in an agony, he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground." So difficult is the path of faith for men in one direction or another, that (in earlier days when, in the midst of adversaries and full of superstition, men yet clung to the stainless honour of the Son of God)the timid orthodox ventured on the bold step of expunging verses Luke 22:44-45; for what, after all, is so adventurous as this Uzzah-like anxiety for the ark of God? They thought it impossible that the Lord Jesus could suffer thus. Little did they estimate the depth unfathomable of the cross, when God hid His face from Him. Had they discerned this better, and been simple in the faith of His real manhood, and held to the written word about His sufferings on and before the cross, they had not been so easily stumbled. But they were not simple, understood in the Scriptures, and accordingly dared, some to stigmatize these verses, others to strike them out. In modern days they manage things both more prudently and more effectually. They may not obelize or obliterate; but they do not believe them. Men pass them over as if there was nothing for the soul in them, as if the Saviour Son of God condescended to a show, a pantomime, instead of enduring the severest conflict and anguish that ever had been the portion of a human heart on this earth. Never was any thing but reality in Jesus; but if in the days of His flesh there was one passage more affecting than another, any thing which more than another presents to us His sorrows clearly, graphically and with solemn instruction for us, anything for God Himself above all glorifying (the cross alone excepted) it was this very scene where Jesus avoids and wards off no suffering, but bends to every stroke, (and what was He spared?) seeing God's hand in all.

Now their hour was come, and the power of darkness. Before this they could not lay hands upon Him; but now, the active work done, and Himself definitively refused, Jesus accepts all humiliation, shame, and suffering. But he does not see man merely. He does not look at the devil, or Jews, or Gentiles. He feels all man did and said, and owns His Father. He knew full well that His Father could have hindered every pang had He been so pleased could have turned Israel's heart could have broken the nations. But now the Jew is left to abhor Him, the Gentile to despise and crucify Him. Against the holy servant Jesus whom God had anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathering together; but was it not to do whatsoever God's hand and God's counsel determined before to be done? He saw God His Father above and behind all the secondary instruments, and bowed and blessed, even while He prayed with blood-sweat. He would erect no barricade of miracles to shelter Himself. To weigh before God such circumstances as then surrounded Jesus, to anticipate in His presence what was coming, did not lessen, but rather increased the depth of all; and so we find Him praying earnestly to His Father that, if it were possible, the cup should pass away from Him. But it was not possible; and so He adds, "Nevertheless not my will, but thine, be done." Both were perfect. It would have been hardness, not love, had the cup been treated as a light thing: but this could never be with Jesus. It was part of the very perfection of Jesus that he felt and deprecated the awful cup. For what was in that cup? The wrath of God. How could He wish for the wrath of God? It was right to deprecate it: it was like Jesus, notwithstanding, to say, "Thy will be done." Both the deprecation and the acceptance were thoroughly perfect both equally in their due place and season. Who fails to see it, or would harbour a doubt, that knows who Jesus was, and what the glory of His person? It is not a question, however, of His merely being God; and you destroy the value of the suffering if you do not give full place to His humanity. Not that His Godhead ever made His suffering less; else the result would have been some nondescript estate which was neither Godhead nor manhood, but somewhat made up of both. It was an early error to suppose an impassible Christ. There is no worse invention against the truth, unless it be the lie which denies Him to be God the Son. An unsuffering impassible Christ is of Satan, not the true God and eternal life. It is a false chimera of the enemy. Be assured, that if the suffering be so real and precious to God, it is a dangerous thing to pare down, fritter away, or deny any part of it. For us it is the question of what God tells us in His word of the sufferings of Christ not whether we understand all He says about them. Be assured that we know but in part, and have much to learn, especially of that which does not touch our own immediate necessities; but there is one thing we are always responsible for and that is, to submit to God, to believe Him, even though we enter very little into the depths of all that He has written for us of Jesus.

Only this I would add. It does not become such as say they do not understand this or that, to take the place of being judges. It is intelligible that those who know should judge; not so, as it appears to me, that people should take the place of judging who confessedly do not know. It were wise, not to say becoming humility, to wait and learn.

Next we see Judas, who approaches and kisses Christ: the Lord of glory is betrayed by the apostle. The final scene comes on apace; and not more surely, according to the word of Christ, the murderous malice of the priests, than the energy of Peter, so fatal, to himself, who could not face the difficulty into which his self-confidence carried him. He that could not pray with his Master, but slept in the garden, breaks down without his Master before a servant girl. The rest fled. John tells the tale of his own shame, with Peter's. The scene is complete. There is not a witness for Jesus now. He is alone. Man has it apparently all his own way, in mockery, blows, and blasphemy; but yet he is only accomplishing the will, the purpose, and the grace of God. (Ver. Luke 22:63-65.) The chapter closes with Jesus before the council of elders, chief priests, and scribes. "Art thou the Christ?" was too late now: they had proved that they would not believe. From henceforth [not] ["hereafter,'' as in the A.V.] shall the Son of man be sitting on the right hand of the power of God. It is the well-known transition, we see everywhere, on the rejection of the Messiah. "Art thou then the Son of God?" said they all. He owns to the truth; and they need no more to condemn Him.

In Luke 23:1-56 Jesus is found not before Pilate only, but Herod; and the two men who heretofore hated each other are here reconciled, now that it is a question of rejecting Jesus. It is only Luke who gives us this touch. What a league of peace over the rejection of the Saviour! At any rate the scorning of Jesus proceeds; and Pilate, carried away against his conscience by the will of the people, gave sentence that it should be as they required. Jesus is led away to the cross, and Simon is compelled to bear it after Jesus; for now man shows his needless cruelty in every form

The women that were there lament with the crowd after Jesus: there was much of human feeling in this, though not faith or real love. Why not lament for themselves; for in truth there were days of sorrow coming, when they should say, "Blessed are the barren, and the wombs that never bare; and the paps that never gave suck." "Then they shall begin to say to the mountains fall on us; and to the hills, Cover us. For if they do these things in a green tree, what shall be done in the dry?" Jesus was the green tree; and if Jesus was so treated, what should be their fate, as set forth fully by that dry tree, which was Israel? Undoubtedly Israel ought to have been the green tree of promise; but it was only a dry tree waiting, for judgment. But Jesus, the green tree(where there was all the vigour of holy ways and obedience), was far from honour, and now on His way to the cross. Such was man, to whom He had been delivered! What would be God's judgment of man? (VersesLuke 23:27-31; Luke 23:27-31.)

And they crucified Jesus between two malefactors the one on the right hand, and the other on the left and Jesus says, "Father, forgive them; for they know not what they do." They part His raiment, and cast lots for it. The people behold, the rulers deride, and the soldiers mock; but a superscription was written over Him in Greek, and Roman, and Hebrew letters This is the King of the Jews. (VersesLuke 23:32-38; Luke 23:32-38.)

Jesus works the great work of salvation in the heart of one of the malefactors. It was a real work within: it was not merely a work ever so perfectly done outside. Most assuredly there never was a soul saved but the work was done for him done alone by Jesus He alone suffering, the sinner saved. But where the heart knows the work done for the soul, there is a work done in that very soul. So it was here: and it is of great importance that those who maintain the work for, should equally maintain the work in. Even in this case, where the effect was produced rapidly, the Spirit of God has given us the great moral traits of it. First of all appears a hatred of sin in the fear of God; then the repentant heart rebukes the shameless evil of his fellow, who feels that it is, least of all, a time thus to sin boldly in the presence of death, and of God's judgment. "We indeed justly; but this man hath done nothing amiss." Evidently there was more than righteousness here. There was a sense of grace, as well as of sin, and sensitiveness about God's will. There was delight in "this man," Jesus, whose holiness made such an impression, that the poor felon, now a believer, could challenge all the world, and feel no more doubt of the Lord's blameless life than if he had witnessed it all through. How great is the simplicity and assurance of faith! Who was he that could correct the judgment of priests or governor? "This man hath done nothing amiss." It was a crucified robber! He forgot Himself in Christ the Lord thus vindicated. Then he turns to Jesus, and says, "Lord, remember me when thou comest into thy kingdom." Yes! and Jesus will remember could not put Him aside. He never cast out either a soul that came to Him, or a prayer that was founded on His glory, and desired association with Him. It could not be. He came down to associate with the poorest and feeblest on earth. He is now gone on high to associate with Himself there those who were once, possibly, the worst on the earth, now with Himself above, cleansed of course (need we say it?) cleansed by water and blood. And so with this soul whom grace had now touched. "Lord, remember me when thou comest in thy kingdom." What more convincing proof that the man had not an anxiety about his sins? for if he had, he would, of course, have put it forward. He would have said, "Lord, do not remember my sins." Nothing of the sort was uttered, but "Lord, remember me." What would Christ's kingdom be to him, if his sins were not blotted out? He so counted on His grace, that no doubt or question remained, and he asks to be remembered by Jesus at His advent, ascribing the kingdom to Him who was hanging on the cross. He was right; and Jesus replies with ineffable grace, and according to that style so worthy of God (compare Psalms 132:1-18), which not only answers the prayer of faith, but invariably surpasses it. God must be God in His recognition of faith, as everywhere else. We saw on the mount of transfiguration that there is a blessedness beyond that of the kingdom, where government is not in question. This is not the theme predicted by prophets, but a glory which the person of Jesus alone can account for, and His grace alone introduce to. So here Jesus says to the converted robber, "This day shalt thou be with me in paradise" at once, by virtue of His blood, the companion of Christ in the garden of divine joy and delight. (Verses Luke 23:39-43.)

Then the Spirit of God notices the darkness which reigned, and not merely in the lower air around the earth; for the sun was darkened, the splendid orb of natural light, which rules the day. The veil of the temple, too, which characterized the whole system of the Jewish religion, was rent from top to bottom. This was not the effect of an earthquake, nor of other physical causes. The natural light disappeared, and Judaism vanished, that a new and true light might shine, making him who saw it free of the holiest of all. Luke groups the external facts together, and leaves the Lord's death more alone with its moral adjuncts.

"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." Here there is no cry to God in the sense of being forsaken, when His soul was made an offering for sin. This was given appropriately by Matthew and Mark. Nor is it as the consciously divine person, the Son, pronouncing the work finished for which He had come. It is the ever perfect man, Christ Jesus, with unwavering confidence committing His spirit into His Father's keeping. (Compare Psalms 16:1-11; Psalms 31:1-24) It was the atoning One. On the cross, and nowhere else, was expiation effected; there was His blood shed; there His death, who thought it not robbery to be equal with God, yet knew what it was to have the face of God hid from Him in judgment of sin our sin. But the words here are no expression of His suffering, as thus abandoned and atoning, but of the peaceful departure of His spirit, as man, into the hands of God the Father. He is drinking the cup in Matthew and Mark; He, the true, but rejected Messiah, the faithful servant, now suffering for sin, who had laboured in grace here below. But here the Saviour is viewed in His absolute dependence and trust in Him, whom He had set before Him, as in life always, so with equal affiance of heart in death. It was the province of John to show Him even then above all circumstances in personal glory. It is beyond all controversy, that here the human side of Christ's death is more vividly portrayed than in any of the Gospels perfect, but human; just as in John it is the divine side, though care is taken to prove particularly there its reality, as well as the witness of its efficacy for sinful man. The consistency of this with all we have seen in Luke, from first to last, is unquestionable: Son of God of the Highest, as of David also; but He is emphatically, and in every detail, the Son of man.

Remark here the absence of a crowd of circumstances of the deepest interest to the Jew, when grace makes him meek, and obedient in heart of solemn warning to him, whatever the unbelief which shuts up his heart and seals his ears, to the truth Here is no dream and message from Pilate's wife; here no awful episode of Judas . In remorse and despair, casting the price of innocent blood into the very sanctuary, and going away to hang himself; here no imprecation of His blood on them and on their children; here no detail of the guilty people's unconscious accomplishment of the living oracles of God in the Psalms and Prophets; nor here any allusion to the earthquake, and the rent rocks, and opened graves, or the subsequent appearing of risen saints to many in the holy city. All this has its due place in the Gospel for the circumcision. Luke tells us what had the largest bearing on the Gentiles, on the heart, its wants, and its affections. We see the people beholding, the rulers also with them sneering, the soldiers mocking with vulgar brutality, but Jesus dealing in ineffable grace with a justly crucified malefactor. No doubt there was the deepest of suffering for Himself. Certainly, too, His suffering, though not confined to the cross, there culminated, as there alone was sin judged; there God's necessary intolerance of it was proved, when only, but most really, imputed to Christ. Thus, the only perfect man, the last Adam, who was there rejected of the Jews, and despised of men, with a loud voice, which denied the exhaustion of nature in His death, commended His spirit, as man, to His Father. It is not here, therefore, One speaking in the sense of God's abandonment (as we saw in Matthew and Mark), though this cup He had, indeed, drank to the dregs. But in this Gospel the last words are of One who, whatever the forsaking of God for sin, was perfectly tranquil, and peacefully committed Himself to His Father. It is the act and language of Him whose confidence was unlimited in the One He was going to. He had come to do His will, and had done it in the face of growing scorn and rejection; and God had not guarded Him from the murderous hate of man, but contrariwise, delivered Him into their hands, greater things being in counsel and accomplishment than if He had been received. The truth is the sum of what all tell us. Those who believe God, instead of being fettered to the traditions of a school, good or bad, must open their mouth wide for Him to fill with His good things old and new. He who on the cross tasted, for expiation, the unutterable woe of which Matthew and Mark speak, is the same Jesus who, Luke tells us, never wavered for a moment, not merely in His obedience, but in unreserved confidence in God; and the expression of this, not of atonement, I read in the precious words, "Father, into thy hands I commend my spirit." (VersesLuke 23:44-46; Luke 23:44-46.)

Accordingly, the centurion is mentioned here as owning Jesus to be "a righteous man," whatever man might have judged or done. The people seem conscious that it was all over with them stricken in heart over a deed they could not but feel to be dreadful, though hardly defined. God does not leave man without witness. But, as usual, with men without the revealed light of God, though conscious when sin is done that there is something utterly wrong it is soon forgotten; so here, though not without the sense that the case was desperate, they go not only as sheep without a shepherd, but stumble in the dark night. All His acquaintances and the women are seen in their sorrow not vain surely not; but still they stood far off: (VersesLuke 23:46-49; Luke 23:46-49.)

Yet was this the moment when, spite of a traitorous disciple, spite of another too confident that denied Him with oaths, spite of all who ought to have been faithful forsaking and fleeing, spite of the distant and saddened lookers on who had once followed Him devotedly, God emboldens a man of high station, who might have been then the least expected by us (and, as we are told elsewhere, Nicodemus). Joseph of Arimathea was a man that had waited for the kingdom of God for some time, a good man and just, and a real believer, though he had shrunk from open confession of the Lord Jesus; but now, when fear might naturally have more than ever operated to keep him back, grace made him bold. This, at least, was quite right, and like the God of all grace. If the death of our Lord does not unlock a man's heart and tongue, I do not know what will. So this timid Joseph waxes valiant in fight. The honourable counsellor renounced the expediency and prudence of the past, horrified, no doubt, at their counsel and deed to which he had not assented. But now he does more: he add to his faith virtue. He goes boldly to Pilate, and begs the body of Jesus, Which, being obtained, is worthily laid in the rock-hewn sepulchre, wherein never had man beenlaid. (Verse Luke 23:53.)

"And that day was the preparation, and the sabbath drew on. And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.'' (Ver. Luke 23:54-56.) It was affection, but with little intelligence. Their love lingered. over the scene of His death and burial, without for the present in the least realizing, that life which was to be put forth soon so gloriously. Had they not heard His words? Would He, would God, not make them good?

On the morrow of the sabbath, very early indeed in the morning, these Galilean women were there, and some others with them. (Luke 24:1) And they found the stone rolled away, but not the body of Jesus. They were not alone; angels appeared. Two men in shining array stood by these perplexed saints. "And as they were afraid, and bowed down their faces to the earth, they said unto them, [what a rebuke to their unbelief!] Why seek ye the living (One) among the dead? He is not here, but is risen: remember how he spake unto you while he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words." (Ver. Luke 24:5-8; Luke 24:5-8.) This last is ever a great point with Luke the emphatic value always of any part of God's word, but especially of the words of Jesus.

Accordingly, after this was duly reported to the apostles and the rest, one like another incredulous, we have the visit of Peter (accompanied, as John lets us know, by himself), who sees confirmation enough, and departed, wondering, in himself at that which was come to pass. (Verses Luke 24:9-12.)

Luke then ushers in another scene, still more precious, peculiar in its details at least to himself the journey to Emmaus, where Jesus joins Himself to the two downcast disciples, who discoursed, as they went, on the irreparable loss they had sustained. Jesus hears this tale of sorrow from their lips, brings out the state of their hearts, and then opens the Scriptures, instead of merely appealing to the facts in the way of evidence. This employment of the Scriptures by our Lord is very significant. It is the word of God which is the truest, deepest, weightiest testimony, even though the risen Jesus Himself were there, and its living, demonstration in person. But it is the written word which, as the apostle himself shows, is the sole adequate safeguard for the perilous times of the last days. Here, too, the loved companion of Paul proves, in the history of the resurrection, the value of the Scriptures. The word of God here the Old Testament interpreted by Jesus is the most valuable means for ascertaining the mind of God. Every Scripture is inspired of God, and is profitable yea, able to make us "wise unto salvation through faith that is in Christ Jesus." Hence our Lord expounds to them in all the Scriptures the things concerning Himself. What a sample that day was of the walk of faith! Henceforth it was not a question of a living, Messiah on the earth, but of Him that was dead and risen, now seen by faith in the word of God. On the face of the account, this was the great living lesson that our Lord was teaching, us through the two disciples. (Verses Luke 24:13-29.)

But there was more. How is He to be known? There is but one way that can be trusted in which we can know Jesus. There are those in Christendom that descant upon Jesus as ignorant of His glory as a Jew or a Mahometan. Our own day has seen how men can speak and write eloquently of Jesus as a man here below, all the while serving Satan denying His name, His person, His work, when they flatter themselves they are honouring Him, like the weeping women (Luke 23:27), without a grain of faith in His glory or His grace. Hence was it of all importance that we should learn wherein He is to be known. Thus Jesus sets forth the Only way in which He can be rightly known, or that can be confided in. On this alone God can put His seal. The seal of the Holy Ghost is unknown until there is the submission of faith to the death of Jesus. And so our Lord breaks bread with the disciples. It was not the Lord's Supper; but Jesus made use of that act of breaking the bread significantly, which the Lord's Supper brings before us continually. In it, as we know, bread is broken the sign of His death. Thus Jesus was pleased, Himself with them, that the truth of His death should flash upon the two souls at Emmaus. He was made known unto them in the breaking of bread in that most simple but striking action which symbolises His death. He had blessed, broken, and was giving the bread to them, when their eyes were opened, and they recognised their risen Lord. (VerseLuke 24:30; Luke 24:30.)

There is a third supplemental point, which I only touch on His instant disappearance after He was made known to them in the sign of His death. This is also characteristic of Christians. We walk by faith, not by sight. (VerseLuke 24:31; Luke 24:31.)

Thus the great evangelist, who exhibits what is most real for man's heart now, and what most of all maintains the glory of God in Christ, binds these things together for our instruction. Though Scripture was perfectly expounded by Jesus, and though hearts burned as they heard of these wondrous things, still it must be shown in concentrated form that the knowledge which alone can be commended by God or trusted by man is this Jesus known in that which brings His death before the soul. The death of Jesus is the sole foundation of safety for a sinful man. This is the true way of knowing Jesus for a Christian. Anything short of this, anything other than this, whatever supplants it as fundamental truth, is false. Jesus is dead and risen, and so must be known, if He is to be known aright. "Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more."

And so, that same hour, we see the disciples returning to Jerusalem, and finding the eleven there, who say, "The Lord hath risen, and appeared unto Simon." (Verses Luke 24:32-34.) Here we have nothing about Galilee. In Matthew, Galilee is the quarter especially noticed. A rejected Messiah, fitly and according to prophecy, finds Himself in Galilee, the despised place. It was so during His life and public ministry (and hence it figures in Mark so prominently). He takes the same place now after His death and resurrection, there resuming relations with His disciples. The godly remnant of the Jews must know the rejected Messiah there. His resurrection did not terminate their path of rejection. The Church knows Him yet more blessedly as ascended, and itself one with Him on high; and its rejection is even more decided. However, in Matthew, Galilee is the sign for a converted Jewish remnant till He come to reign in power and glory. The remnant of the last days will know what it is to be cast outside Jerusalem also, and it is as outcasts that they will find real deepening of faith and due preparation of heart for receiving the Lord when he appears in the clouds of heaven. This Galilean resort Luke does not give here. Substantially Mark gives Galilee for the active life of the Saviour like Matthew, because, as has been said, there His ministry was chiefly exercised, and only occasionally in Jerusalem or elsewhere. Therefore the evangelist of the ministry of Jesus draws attention to the place in which He had ministered most Galilee; but even he does not speak of it exclusively. Luke, on the contrary, says nothing of Galilee at this point. The reason seems to me manifest. His theme is the moral state of the disciples, the way of Christ's grace, the Christian path of faith, the place of the word of God, and the person of Christ, only known safely, according to God, in that which sets forth His death. This at least must he the basis.

There is another truth necessary to be known and proved, His real resurrection, who stood in the midst of them with a "Peace to you;" not without His death, but founded on it, and thus declared. So, in the next scene at Jerusalem, this finds its full display; for the Lord Jesus comes into their midst, and partakes of food before their eyes. There was His body; it was risen. Who could longer doubt that it was really the same Jesus who died, and will yet come in glory? "Behold my hands and my feet, that it is I myself!" As we know, the Lord deigns to go yet farther in John; but there it was to convict Thomas's unbelief, as well as with a mysterious typical meaning behind. He would correct the previously absent and still doubting disciple; it is the sight that is the point there. This is not the question here, but rather the reality of the resurrection, and the identity of Jesus risen with Him they had known as their Master, and withal as still man, not a spirit, but having flesh and bones, and capable of eating with them. (VersesLuke 24:36-43; Luke 24:36-43.)

After this our Lord speaks once more of what was written in Moses and prophets and psalms concerning Him. (Ver. Luke 24:44.) It is the word of God again brought out; not merely to two of them, but its unspeakable value for them all.

Further, He opens their understanding to understand the Scriptures, and gives them their great commission, but bids them remain in Jerusalem till endued with power from on high, when He sends them the promise of the Father. (Ver. Luke 24:45-49.) Here the Lord does not say, "Make disciples of all the Gentiles, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." This most fitly has its place in Matthew, spite (yea, because of) His rejection. The suffering but now risen Son of man takes the universal field of the world, and sends His disciples among all the nations to make disciples, and baptize them into the name of the Trinity. It is not, therefore, the old limits of Israel and the lost sheep, but He extends the knowledge of His name and mission outside. Instead of bringing Gentiles to see the glory of Jehovah shining on Zion, they are to be baptized into the name of the Father, and of the Son, and of the Holy Ghost, as now revealed fully; and (instead of what Moses commanded) "teaching them to observe all things whatsoever I have commanded you."

In Luke we have not the charge of the work committed to the workmen, as in Mark, with signatures of God's gracious power accompanying; but here it is the message of a Saviour dead and risen, the Second Man, according to Scripture, and the moral need of man and the grace of God, who proclaims in His name repentance and remission to all the nations or Gentiles. Therefore, just as we have seen the resurrection of our Lord in connection with Jerusalem, where He had been crucified, so He would have the preaching begun there, not going away, as it were, from the guilty city alas! the holy city, and only the more guilty, because such was its name and privilege. But here, on the contrary, by virtue of Christ's death who put away sin by the sacrifice of Himself, all disappears in the presence of the infinite grace of God all blessing secured, if there be but the acceptance of Christ and His work. Hence He says, "Thus it is written, and thus it behoved Christ to suffer." No doubt man was guilty beyond measure and without excuse. There were mighty purposes of God to be accomplished; and not only must He rise on the third day, but He enjoins that repentance and remission of sins should be preached in His name repentance necessarily showing the great moral work in man, remission of sins being God's great provision of grace through redemption to clear the conscience. Both were to be preached in His name. Who that believes and understands the cross could dream longer of man's worthiness? Repentance, so far from allowing it, is the perception and confession that there is no good in man, in me; it is wrought by grace, and is inseparable from faith. It is man giving up himself as altogether bad, man resting upon God as altogether good to the bad, and both proved in the remission of sins by Jesus, whom man, Jew and Gentile, crucified and slew. Remission of sins therefore, with repentance, was to be preached in His name. This was the sole warrant and ground. They were to be preached to all the nations, beginning with Jerusalem.

In Matthew the point appears to be the rejection of Jerusalem, the rejecter, because of its Messiah, the discipular remnant starting from the mountain in Galilee; and the presence of the Lord being guaranteed till the end of the age, when other changes come. In Luke all disappears, except grace, in presence of sin and misery. Absolute grace begins, therefore, with the spot which needed it most, and Jerusalem is expressly named.

We have seen how this chapter settles, if I may so express it, the Christian system on its proper basis, bringing out its chief peculiarities with striking force and beauty. More remains of similar character, especially the very distinct privileges of the understanding opened to understand, and the power of the Holy Ghost; the one given then, the other not till Pentecost. "Then opened he their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day....... And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." Thus the Holy Ghost was not given yet as an indwelling person, but rather a reiteration of the Father's promise. Remaining in Jerusalem they should be clothed with power an essential thing for Christianity, and quite distinct from spiritual intelligence already conferred, as is apparent also in Peter's word and way in Acts 1:1-26. In the Gospel of John where the person of Jesus shines so conspicuously, the Holy Ghost is set forth personally, with equal distinctness at least, in Luke 14:1-35; Luke 16:1-31. But here this is not the point, but His power, although He be, of course, a person. It is rather the promise of the Spirit's power to act in man that is brought before us. They, like Christ, must be "anointed with the Holy Ghost, and with power;" they must wait for "power from on high" from the risen and ascended Man.

But even so, the Lord Himself would not terminate the Gospel thus. "And he led them out as far as to Bethany, and he lifted up his hands, and blessed them." It was a spot that used to be most precious to Him, and, observe it well, was not less precious to Him after He rose from the dead. There is no greater mistake than to suppose, that an object of affection to Him before He died ceases to be such to Him when risen. Hence it would seem to give an open contradiction to those that deny the reality of the resurrection body, and of its proper affections. He was indeed a real man, albeit the Lord of glory. He led them out, then, as far as Bethany, the retreat of the Saviour, to which His heart turned in the days of His flesh. "And he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven." He that filled with blessing the hearts devoted to Him in His life, was still blessing them when He was separated from them for heaven. "And they worshipped him." Such was the fruit of His blessing, and of His great grace. "And they returned to Jerusalem with great joy, and were continually in the temple praising and blessing God." It was meet it should be so. He that blesses us not only communicates a blessing, but gives the power that returns to God a blessing the power of real worship communicated to human hearts on the earth, by the Lord Jesus now risen from the dead. They "were continually in the temple, praising and blessing God;" but they were associated in life and love with One whose glory was far above them or any conceivable precincts of the earth, and were soon to be made one with Him, and to be the vessels of His power by the energy of the Holy Ghost, who would make this evident in due time.

May the Lord be pleased to bless His own word, and to grant that those who love Him and it may approach the scripture with still more confidence! If aught which has been said here tends to remove somewhat of mist from any eyes, encourages, simplifies, or otherwise helps in reading God's word, surely my little labour will not have been in vain, either now or for eternity. The Lord alone can make His own word sanctifying. But it is much to believe it to be what it really is, not (as unbelief thinks) a field of darkness and uncertainty, requiring light upon it, but a light itself, which communicates light to the dark, through the power of the Holy Ghost revealing Christ. May we prove that it is indeed like Christ, of whom it speaks, needed, real, and unerring light to our souls; that it is also the sole, adequate, and irrefragable witness of divine wisdom and grace, but this only as revealed in and by Christ! I take it to be a token of great good that, as in early days, the person of Christ was not only the fiercest battleground and prime object of the final struggle of the apostles on the earth, but was the means whereby the Spirit of God wrought to give a deeper and deepening enjoyment of the truth and grace of God more profoundly searching, no doubt, but at the same time more invigorating for the saints), so no otherwise, unless I be greatly mistaken, is it now. I remember the time, though unable to boast of any very lengthened scene to look back on as a Christian, when at least almost all for I will not say all were more engaged in attacking ecclesiastical error, and spreading much of kindred and other truth (and, in its place and time, important truth). But it was truth that did not so directly build up the soul, nor did it so immediately concern the Lord Himself. And although not a few, who then seemed strong and courageous enough, are gone to the winds (and a similar sifting still goes on, and will to the end), yet sure am I that in the midst of all these troubles and humiliations God has been elevating the standard of Christ for those who are firm and faithful. God has shown that His name is, as ever, a stumbling-stone for unbelief; but for the simple and spiritual a sure foundation, and most precious. The Lord grant that even these our studies of the Gospels, which have been necessarily curt and cursory, may nevertheless give an impulse not only to younger saints, but to those who may be ever so old; for assuredly there is no one, whatever may be his maturity, who will not be all the better for a fuller acquaintance with Him who is from the beginning.