Luke · Chapter 23

V. 1. Matthew 27:1; Mark 15:1; John 18:28.

Verse 1. The whole multitude] It seems most probable that the chief priests, elders, scribes, and captains of the temple, together with their servants, dependents, and other persons hired for the purpose, made up the multitude mentioned here. The common people were generally favourers of Christ; and for this reason the Jewish rulers caused him to be apprehended in the night, and in the absence of the people, Luke 22:6, and it was now but just the break of day, Luke 22:66.

Verses 1-3. And the whole multitude of them — Namely, of the chief priests, scribes, and elders, arose and led him unto Pilate — See on Matthew 27:42; and Mark 15:1. And they began to accuse him, — Charging him with three capital crimes; perverting the nation, forbidding to give tribute to Cesar, and saying, that he himself was Christ, a king. They did not charge him with calling himself the Son of God, knowing very well that Pilate would not have concerned himself with such an accusation, which no way affected the state. All the three crimes, however, with which the Jews charge him, were only inferences of theirs, from his saying that he was the Son of God, Luke 22:70. They themselves drew imaginary consequences from his doctrine, which he had expressly denied; nay, and taught the contrary: and they who oppose his followers still use the same method. They lay to their charge things of which they are perfectly innocent, and on that ground persecute them with violence. The truth is, the opposition which these chief priests and others made to Christ, proceeded from mere malice and envy: and they pretended zeal for Cesar only to ingratiate themselves with Pilate, and to procure from him a condemnatory sentence against Jesus, without which they knew they could not accomplish their design of putting him to death. So far were they from being in reality zealous for, or even well affected toward Cesar, that a general uneasiness, of which Pilate was not ignorant, prevailed in the nation under the Roman yoke, and they wanted nothing but an opportunity to shake it off. And now they wished Pilate to believe, that this Jesus was active to foment that general discontent, of which, in reality, they themselves were the aiders and abetters. Christ had particularly taught, that they ought to give tribute to Cesar, though he knew many would be offended with him for it; and yet he is here falsely accused as forbidding to pay that tribute! As to making himself a rival with Cesar, it is certain that the chief reason why they rejected him, and would not own him to be the Messiah, was because he did not appear in worldly pomp and power, and assume the character of a temporal prince, nor do any thing against Cesar. He did indeed say that he was Christ, and if so, then a king; but not such a king as was ever likely to give disturbance to Cesar.

§ 135.—JESUS BEFORE PILATE, 1-5.

See notes on Matthew 27:1-14; Mark 15:1-5; John 18:28-38.

1. The whole multitude—Not of the people, who were not as yet turned against Jesus, but of the parties mentioned in verse 66 of the last chapter, namely, the ruling classes.

Verse 2. Perverting the nation] The Greek word diastrefonta, signifies stirring up to disaffection and rebellion. Many MSS. and versions add hmwn, OUR nation. They intimated that he not only preached corrupt doctrine, but that he endeavoured to make them disaffected towards the Roman government, for which they now pretended to feel a strong affection!

Several copies of the Itala add, Destroying our law and prophets. Et solventem legem nostram et prophetas.

Forbidding to give tribute to Cæsar] These were the falsest slanders that could be invented. The whole of our Lord’s conduct disproved them. And his decision in the case of the question about the lawfulness of paying tribute to Cæsar, Matthew 22:21, was so fully known that we find Pilate paid not the least attention to such evidently malicious and unfounded accusations. Neither Christ nor any of his followers, from that day until now, ever forbade the paying tribute to Cæsar; that is, constitutional taxes to a lawful prince.

Verses 1-3. And the whole multitude of them — Namely, of the chief priests, scribes, and elders, arose and led him unto Pilate — See on Matthew 27:42; and Mark 15:1. And they began to accuse him, — Charging him with three capital crimes; perverting the nation, forbidding to give tribute to Cesar, and saying, that he himself was Christ, a king. They did not charge him with calling himself the Son of God, knowing very well that Pilate would not have concerned himself with such an accusation, which no way affected the state. All the three crimes, however, with which the Jews charge him, were only inferences of theirs, from his saying that he was the Son of God, Luke 22:70. They themselves drew imaginary consequences from his doctrine, which he had expressly denied; nay, and taught the contrary: and they who oppose his followers still use the same method. They lay to their charge things of which they are perfectly innocent, and on that ground persecute them with violence. The truth is, the opposition which these chief priests and others made to Christ, proceeded from mere malice and envy: and they pretended zeal for Cesar only to ingratiate themselves with Pilate, and to procure from him a condemnatory sentence against Jesus, without which they knew they could not accomplish their design of putting him to death. So far were they from being in reality zealous for, or even well affected toward Cesar, that a general uneasiness, of which Pilate was not ignorant, prevailed in the nation under the Roman yoke, and they wanted nothing but an opportunity to shake it off. And now they wished Pilate to believe, that this Jesus was active to foment that general discontent, of which, in reality, they themselves were the aiders and abetters. Christ had particularly taught, that they ought to give tribute to Cesar, though he knew many would be offended with him for it; and yet he is here falsely accused as forbidding to pay that tribute! As to making himself a rival with Cesar, it is certain that the chief reason why they rejected him, and would not own him to be the Messiah, was because he did not appear in worldly pomp and power, and assume the character of a temporal prince, nor do any thing against Cesar. He did indeed say that he was Christ, and if so, then a king; but not such a king as was ever likely to give disturbance to Cesar.

2. We found—Using a judicial term to indicate that their finding was the result of a legal proceeding. Yet the present charge, so far from being a former legal finding, is absolutely new. Blasphemy was the former charge. Sedition is the present one. The former was likely to be fatal before a Jewish court; the latter prejudicial before a Roman tribunal. Forbidding to give tribute—So far from this, our Lord had laid down the maxim, Render to Caesar the things that are Caesar’s. Christ a king—Verbally true; for the word Christ, signifying anointed, does imply king. But it also signifies Messiah; and so the Jews made even the true Messiah a criminal.

Verses 1-3. And the whole multitude of them — Namely, of the chief priests, scribes, and elders, arose and led him unto Pilate — See on Matthew 27:42; and Mark 15:1. And they began to accuse him, — Charging him with three capital crimes; perverting the nation, forbidding to give tribute to Cesar, and saying, that he himself was Christ, a king. They did not charge him with calling himself the Son of God, knowing very well that Pilate would not have concerned himself with such an accusation, which no way affected the state. All the three crimes, however, with which the Jews charge him, were only inferences of theirs, from his saying that he was the Son of God, Luke 22:70. They themselves drew imaginary consequences from his doctrine, which he had expressly denied; nay, and taught the contrary: and they who oppose his followers still use the same method. They lay to their charge things of which they are perfectly innocent, and on that ground persecute them with violence. The truth is, the opposition which these chief priests and others made to Christ, proceeded from mere malice and envy: and they pretended zeal for Cesar only to ingratiate themselves with Pilate, and to procure from him a condemnatory sentence against Jesus, without which they knew they could not accomplish their design of putting him to death. So far were they from being in reality zealous for, or even well affected toward Cesar, that a general uneasiness, of which Pilate was not ignorant, prevailed in the nation under the Roman yoke, and they wanted nothing but an opportunity to shake it off. And now they wished Pilate to believe, that this Jesus was active to foment that general discontent, of which, in reality, they themselves were the aiders and abetters. Christ had particularly taught, that they ought to give tribute to Cesar, though he knew many would be offended with him for it; and yet he is here falsely accused as forbidding to pay that tribute! As to making himself a rival with Cesar, it is certain that the chief reason why they rejected him, and would not own him to be the Messiah, was because he did not appear in worldly pomp and power, and assume the character of a temporal prince, nor do any thing against Cesar. He did indeed say that he was Christ, and if so, then a king; but not such a king as was ever likely to give disturbance to Cesar.

§ 135.—JESUS BEFORE PILATE, 1-5.

See notes on Matthew 27:1-14; Mark 15:1-5; John 18:28-38.

1. The whole multitude—Not of the people, who were not as yet turned against Jesus, but of the parties mentioned in verse 66 of the last chapter, namely, the ruling classes.

V. 4. Then said Pilate-After having heard his defence-I find no fault in this man-I do not find that he either asserts or attempts any thing seditious or injurious to Cesar.

Verse 4. I find no fault in this man.] According to John 18:36, 38, Pilate did not say this till after our Lord had declared to him that his kingdom was not of this world; and probably not till after he had found, on examining witnesses, (Luke 23:14,) that all their evidence amounted to no proof, of his having set up himself for a temporal king. See Bishop PEARCE.

Verses 4-9. Then said Pilate — After having heard his defence. See on Matthew 27:11-14; and Mark 15:2-5. I find no fault in this man — I do not find that he either attempts or asserts any thing injurious to Cesar. And they were the more fierce — The priests were not disconcerted or abashed by the public declaration, which the governor, in obedience to conscience and truth, made of the prisoner’s innocence; for they persisted in their accusations with more vehemence than before, affirming that he had attempted to raise a sedition in Galilee. They probably mentioned Galilee, either to alarm Pilate, the Galileans being notorious for sedition and rebellion; or to influence him, knowing that he was prejudiced against the people of that country. Pilate, hearing of Galilee, asked whether the prisoner came out of that country? and, being informed that he did, he ordered him to be carried away immediately to Herod, who was then in Jerusalem. Perhaps he supposed that the prince, in whose dominions the sedition was said to have been raised, could be a better judge of the affair than he. Moreover, as Herod was a Jew, expert in the religion and customs of his country, the governor imagined, that he might have had influence with the priests to desist. Or, if at their solicitation he should condemn Jesus, Pilate thought to escape the guilt and infamy of putting an innocent person to death. He might also propose to regain Herod’s friendship, formerly lost, perhaps by encroaching on his privileges. But whatever was his motive, the king, who had of a long time desired to see Jesus, rejoiced at this opportunity; for he hoped he should have the pleasure of seeing him work some miracle or other. Nevertheless, because Herod had disregarded the admonitions of John the Baptist, and had been guilty of the heinous crime of putting him to death, Jesus, liberal as he was of his miracles to the poor and afflicted, would not work them to gratify the curiosity of a tyrant, nor so much as answered one of his questions, though, verse 9, he proposed many to him, probably concerning the miracles which were reported to have been wrought by him. “In this our Lord followed the rule observed by God in the administration of his moral government. He bestows on men means, opportunities, and assistances, such as, if they improve them properly, will lead them to knowledge, holiness, and happiness. But, these being slighted by men, God, after waiting the determined time, for wise reasons, shuts up from them all the springs of grace, and leaves them hopeless of that salvation, which they have so long despised.” — Macknight.

4. I find no fault—How he came to the conclusion that a claim to be a king is no fault in this man, we might never be able to know from either of the first evangelists. But John, in the parallel passage, gives the details which the present narrative requires. He shows that Jesus satisfied Pilate that his kingship was no way dangerous to the imperial power. He was king in the realm of truth, where Caesar was no rival.

V. 5. He stirreth up the people, beginning from Galilee-Probably they mentioned Galilee to alarm Pilate, because the Galileans were notorious for sedition and rebellion.

Verse 5. Saying, He stirreth up the people, &c.] In the Codex Colbertinus, a copy of the ancient Itala or Antehieronymian version, this verse stands thus: He stirreth up the people, beginning from Galilee, and teaching through all Judea unto this place; our wives and our children he hath rendered averse from us, and he is not baptized as we are. As the Jews found that their charge of sedition was deemed frivolous by Pilate, they changed it, and brought a charge equally false and groundless against his doctrine.

Verses 4-9. Then said Pilate — After having heard his defence. See on Matthew 27:11-14; and Mark 15:2-5. I find no fault in this man — I do not find that he either attempts or asserts any thing injurious to Cesar. And they were the more fierce — The priests were not disconcerted or abashed by the public declaration, which the governor, in obedience to conscience and truth, made of the prisoner’s innocence; for they persisted in their accusations with more vehemence than before, affirming that he had attempted to raise a sedition in Galilee. They probably mentioned Galilee, either to alarm Pilate, the Galileans being notorious for sedition and rebellion; or to influence him, knowing that he was prejudiced against the people of that country. Pilate, hearing of Galilee, asked whether the prisoner came out of that country? and, being informed that he did, he ordered him to be carried away immediately to Herod, who was then in Jerusalem. Perhaps he supposed that the prince, in whose dominions the sedition was said to have been raised, could be a better judge of the affair than he. Moreover, as Herod was a Jew, expert in the religion and customs of his country, the governor imagined, that he might have had influence with the priests to desist. Or, if at their solicitation he should condemn Jesus, Pilate thought to escape the guilt and infamy of putting an innocent person to death. He might also propose to regain Herod’s friendship, formerly lost, perhaps by encroaching on his privileges. But whatever was his motive, the king, who had of a long time desired to see Jesus, rejoiced at this opportunity; for he hoped he should have the pleasure of seeing him work some miracle or other. Nevertheless, because Herod had disregarded the admonitions of John the Baptist, and had been guilty of the heinous crime of putting him to death, Jesus, liberal as he was of his miracles to the poor and afflicted, would not work them to gratify the curiosity of a tyrant, nor so much as answered one of his questions, though, verse 9, he proposed many to him, probably concerning the miracles which were reported to have been wrought by him. “In this our Lord followed the rule observed by God in the administration of his moral government. He bestows on men means, opportunities, and assistances, such as, if they improve them properly, will lead them to knowledge, holiness, and happiness. But, these being slighted by men, God, after waiting the determined time, for wise reasons, shuts up from them all the springs of grace, and leaves them hopeless of that salvation, which they have so long despised.” — Macknight.

5. Stirreth up the people—The ground is now completely shifted from the spiritual to the political charge; from blasphemy to treason against Rome. Jewry—Judaea. Beginning from Galilee—All the more plausible and effective, from the fact that Galilee was noted for its turbulent character, and its disposition to rebel against the Roman government. § 136.—JESUS SENT TO HEROD, AND RETURNED BY HEROD TO PILATE, 6-12.

Verses 4-9. Then said Pilate — After having heard his defence. See on Matthew 27:11-14; and Mark 15:2-5. I find no fault in this man — I do not find that he either attempts or asserts any thing injurious to Cesar. And they were the more fierce — The priests were not disconcerted or abashed by the public declaration, which the governor, in obedience to conscience and truth, made of the prisoner’s innocence; for they persisted in their accusations with more vehemence than before, affirming that he had attempted to raise a sedition in Galilee. They probably mentioned Galilee, either to alarm Pilate, the Galileans being notorious for sedition and rebellion; or to influence him, knowing that he was prejudiced against the people of that country. Pilate, hearing of Galilee, asked whether the prisoner came out of that country? and, being informed that he did, he ordered him to be carried away immediately to Herod, who was then in Jerusalem. Perhaps he supposed that the prince, in whose dominions the sedition was said to have been raised, could be a better judge of the affair than he. Moreover, as Herod was a Jew, expert in the religion and customs of his country, the governor imagined, that he might have had influence with the priests to desist. Or, if at their solicitation he should condemn Jesus, Pilate thought to escape the guilt and infamy of putting an innocent person to death. He might also propose to regain Herod’s friendship, formerly lost, perhaps by encroaching on his privileges. But whatever was his motive, the king, who had of a long time desired to see Jesus, rejoiced at this opportunity; for he hoped he should have the pleasure of seeing him work some miracle or other. Nevertheless, because Herod had disregarded the admonitions of John the Baptist, and had been guilty of the heinous crime of putting him to death, Jesus, liberal as he was of his miracles to the poor and afflicted, would not work them to gratify the curiosity of a tyrant, nor so much as answered one of his questions, though, verse 9, he proposed many to him, probably concerning the miracles which were reported to have been wrought by him. “In this our Lord followed the rule observed by God in the administration of his moral government. He bestows on men means, opportunities, and assistances, such as, if they improve them properly, will lead them to knowledge, holiness, and happiness. But, these being slighted by men, God, after waiting the determined time, for wise reasons, shuts up from them all the springs of grace, and leaves them hopeless of that salvation, which they have so long despised.” — Macknight.

V. 7. He sent him to Herod-As his proper judge.

Verse 7. Herod’s jurisdiction] The city of Nazareth, in which Christ had continued till he was thirty years of age, and that of Capernaum, in which he principally resided the last years of his life, were both in Lower Galilee, of which Herod Antipas was tetrarch. Pilate was probably glad of this opportunity to pay a little respect to Herod, whom it is likely he had irritated, and with whom he now wished to be friends. See Luke 23:12.

Verses 4-9. Then said Pilate — After having heard his defence. See on Matthew 27:11-14; and Mark 15:2-5. I find no fault in this man — I do not find that he either attempts or asserts any thing injurious to Cesar. And they were the more fierce — The priests were not disconcerted or abashed by the public declaration, which the governor, in obedience to conscience and truth, made of the prisoner’s innocence; for they persisted in their accusations with more vehemence than before, affirming that he had attempted to raise a sedition in Galilee. They probably mentioned Galilee, either to alarm Pilate, the Galileans being notorious for sedition and rebellion; or to influence him, knowing that he was prejudiced against the people of that country. Pilate, hearing of Galilee, asked whether the prisoner came out of that country? and, being informed that he did, he ordered him to be carried away immediately to Herod, who was then in Jerusalem. Perhaps he supposed that the prince, in whose dominions the sedition was said to have been raised, could be a better judge of the affair than he. Moreover, as Herod was a Jew, expert in the religion and customs of his country, the governor imagined, that he might have had influence with the priests to desist. Or, if at their solicitation he should condemn Jesus, Pilate thought to escape the guilt and infamy of putting an innocent person to death. He might also propose to regain Herod’s friendship, formerly lost, perhaps by encroaching on his privileges. But whatever was his motive, the king, who had of a long time desired to see Jesus, rejoiced at this opportunity; for he hoped he should have the pleasure of seeing him work some miracle or other. Nevertheless, because Herod had disregarded the admonitions of John the Baptist, and had been guilty of the heinous crime of putting him to death, Jesus, liberal as he was of his miracles to the poor and afflicted, would not work them to gratify the curiosity of a tyrant, nor so much as answered one of his questions, though, verse 9, he proposed many to him, probably concerning the miracles which were reported to have been wrought by him. “In this our Lord followed the rule observed by God in the administration of his moral government. He bestows on men means, opportunities, and assistances, such as, if they improve them properly, will lead them to knowledge, holiness, and happiness. But, these being slighted by men, God, after waiting the determined time, for wise reasons, shuts up from them all the springs of grace, and leaves them hopeless of that salvation, which they have so long despised.” — Macknight.

7. Herod’s jurisdiction—The authority of Herod Antipas extended over Galilee and Peraea. At Jerusalem—Doubtless to keep the Passover. For a full account of Herod Antipas see our notes on Matthew 14:1-11, and on Luke 13:31, 32.

V. 8. He had been long desirous to see him-Out of mere curiosity.

Verses 4-9. Then said Pilate — After having heard his defence. See on Matthew 27:11-14; and Mark 15:2-5. I find no fault in this man — I do not find that he either attempts or asserts any thing injurious to Cesar. And they were the more fierce — The priests were not disconcerted or abashed by the public declaration, which the governor, in obedience to conscience and truth, made of the prisoner’s innocence; for they persisted in their accusations with more vehemence than before, affirming that he had attempted to raise a sedition in Galilee. They probably mentioned Galilee, either to alarm Pilate, the Galileans being notorious for sedition and rebellion; or to influence him, knowing that he was prejudiced against the people of that country. Pilate, hearing of Galilee, asked whether the prisoner came out of that country? and, being informed that he did, he ordered him to be carried away immediately to Herod, who was then in Jerusalem. Perhaps he supposed that the prince, in whose dominions the sedition was said to have been raised, could be a better judge of the affair than he. Moreover, as Herod was a Jew, expert in the religion and customs of his country, the governor imagined, that he might have had influence with the priests to desist. Or, if at their solicitation he should condemn Jesus, Pilate thought to escape the guilt and infamy of putting an innocent person to death. He might also propose to regain Herod’s friendship, formerly lost, perhaps by encroaching on his privileges. But whatever was his motive, the king, who had of a long time desired to see Jesus, rejoiced at this opportunity; for he hoped he should have the pleasure of seeing him work some miracle or other. Nevertheless, because Herod had disregarded the admonitions of John the Baptist, and had been guilty of the heinous crime of putting him to death, Jesus, liberal as he was of his miracles to the poor and afflicted, would not work them to gratify the curiosity of a tyrant, nor so much as answered one of his questions, though, verse 9, he proposed many to him, probably concerning the miracles which were reported to have been wrought by him. “In this our Lord followed the rule observed by God in the administration of his moral government. He bestows on men means, opportunities, and assistances, such as, if they improve them properly, will lead them to knowledge, holiness, and happiness. But, these being slighted by men, God, after waiting the determined time, for wise reasons, shuts up from them all the springs of grace, and leaves them hopeless of that salvation, which they have so long despised.” — Macknight.

8. Herod saw Jesus… glad—Jesus seems to have been ushered into his presence without much announcement, (for he saw him before he was glad,) but it was an agreeable surprise. How little soever Herod might desire Jesus to be preaching in his own dominions, he had little of the hatred toward him which inspired the Jewish authorities. The dread of Jesus, which induced Herod to endeavor by stratagem to drive Jesus from Peraea, (Luke 13:31,) disappeared of course when Herod found him in chains under the hand of Pilate. Jesus no longer seemed to him a divinely-commissioned being, but some sort of a wonder-worker. His was only a trifler’s gladness, inspired by a hope of the same sort of enjoyment which is felt over a juggler’s legerdemain, or a pseudo-spiritualist’s table-turning. Thus the being held as a mere performer, was one of the deepest indignities of the Saviour’s endurance.

V. 9. He questioned him-Probably concerning the miracles which were reported to have been wrought by him.

Verses 4-9. Then said Pilate — After having heard his defence. See on Matthew 27:11-14; and Mark 15:2-5. I find no fault in this man — I do not find that he either attempts or asserts any thing injurious to Cesar. And they were the more fierce — The priests were not disconcerted or abashed by the public declaration, which the governor, in obedience to conscience and truth, made of the prisoner’s innocence; for they persisted in their accusations with more vehemence than before, affirming that he had attempted to raise a sedition in Galilee. They probably mentioned Galilee, either to alarm Pilate, the Galileans being notorious for sedition and rebellion; or to influence him, knowing that he was prejudiced against the people of that country. Pilate, hearing of Galilee, asked whether the prisoner came out of that country? and, being informed that he did, he ordered him to be carried away immediately to Herod, who was then in Jerusalem. Perhaps he supposed that the prince, in whose dominions the sedition was said to have been raised, could be a better judge of the affair than he. Moreover, as Herod was a Jew, expert in the religion and customs of his country, the governor imagined, that he might have had influence with the priests to desist. Or, if at their solicitation he should condemn Jesus, Pilate thought to escape the guilt and infamy of putting an innocent person to death. He might also propose to regain Herod’s friendship, formerly lost, perhaps by encroaching on his privileges. But whatever was his motive, the king, who had of a long time desired to see Jesus, rejoiced at this opportunity; for he hoped he should have the pleasure of seeing him work some miracle or other. Nevertheless, because Herod had disregarded the admonitions of John the Baptist, and had been guilty of the heinous crime of putting him to death, Jesus, liberal as he was of his miracles to the poor and afflicted, would not work them to gratify the curiosity of a tyrant, nor so much as answered one of his questions, though, verse 9, he proposed many to him, probably concerning the miracles which were reported to have been wrought by him. “In this our Lord followed the rule observed by God in the administration of his moral government. He bestows on men means, opportunities, and assistances, such as, if they improve them properly, will lead them to knowledge, holiness, and happiness. But, these being slighted by men, God, after waiting the determined time, for wise reasons, shuts up from them all the springs of grace, and leaves them hopeless of that salvation, which they have so long despised.” — Macknight.

9. In many words—It was an extended examination, conducted probably before the tetrarch’s courtiers, with many a cross question and device to draw out the wonder-worker. Nothing—The questions were in many words, the answer was a suitable nothing. For of what answer was the insulting curiosity of this regal trifler worthy but a most solemn and rebuking silence from the Son of God?

Verse 10. The chief priests-vehemently accused him.] Corrupt priests and teachers are generally the most implacable enemies of Christ and his truth. Evil passions betray those who are slaves to them. An affected moderation would have rendered these accusers less suspected, their accusations more probable, and the envy less visible than this vehemence: but envy seldom or never consults prudence: and God permits this to be so for the honour of truth and innocence. Quesnel.

Verses 10-12. And the chief priests and scribes — Whose malice had brought them to attend him thither; stood — In the presence of the king; and vehemently accursed him — Doubtless as an enemy to Cesar, and guilty of seditious practices, crimes which they had laid to his charge before Pilate. Observe, reader, it is no new thing for good men and good ministers, who are real and useful friends to the civil government, to be falsely accused as factious and seditious, and enemies to the government. Herod, with his men of war — Namely, those of his soldiers who now attended him as his life-guard; set him at naught — Treated him in a very contemptuous manner, as a despicable person beneath their notice; and who no way answered the account they had heard of him, as he neither said nor did any thing to gratify their curiosity. And arrayed him in a gorgeous robe — Herod, finding himself disappointed in his expectation of seeing Jesus work miracles, ordered him to be clothed with a robe, in colour like those which kings used to wear, and permitted his attendants to insult him. Thus Herod, who had been acquainted with John the Baptist, and had more knowledge of Christ too, and of religion, than Pilate had, was more abusive to Christ than Pilate was: for knowledge without grace does but make men more ingeniously wicked. Our Lord’s being dressed in this manner by Herod’s order, shows, that here also the priests had accused him of having assumed the titles and honours belonging to the Messiah; for the affront put upon him was plainly in derision of that pretension. The other head of accusation, his having attempted to raise a sedition in Galilee, on account of the tribute, they durst not touch upon, because Herod could not fail to know the gross falsehood of it. Herod’s usage of our Lord was exceedingly insolent, but, perhaps, the remorse of conscience, which he had felt on account of the murder of John the Baptist, might render him cautious how he joined in any attempt on the life of Jesus, which we do not find that he ever did. The expression, esqhta lampran, which we render, a gorgeous robe, is translated in the Vulgate, veste alba, a white garment, and by Erasmus, Castalio, Beza, and in the Zurich translation, veste splendida, a shining garment. “Though the Greek word may be rendered either way,” says Dr. Campbell, “I prefer the latter, as denoting that quality of the garment which was the most remarkable; for this epithet was most properly given to those vestments, wherein both qualities, white and shining, were united. Such white and splendid robes were worn in the East by sovereigns.” And he sent him again to Pilate — Without further injury, thereby intimating, that he left him to do what he pleased with his prisoner, but that, for his own part, he apprehended his pretensions to royalty worthy of derision rather than serious resentment. And the same day Herod and Pilate were made friends together — Whatever Pilate’s real intentions were, in sending Jesus to Herod to be examined by him, his doing this was so well taken by the latter; and Herod’s sending him back to the Roman governor was, on the other hand, such a public instance of regard to him, that this mutual obligation, with the messages that passed between them on this occasion, brought them to a better understanding one of another, than there had been of late between them. For before they were at enmity between themselves — The cause of this enmity can only be conjectured: perhaps it might be the slaughter which Pilate had made of some of the Galileans, who had come up to offer sacrifices at Jerusalem, spoken of Luke 13:1; or, perhaps, Pilate had encroached upon Herod’s jurisdiction, by giving judgment in causes which concerned his subjects: and therefore Herod, looking upon the sending of Jesus to him to be judged, because he was a Galilean, as a reparation for former offences, was forthwith reconciled to Pilate. Observe, reader, how those who quarrelled with one another, could yet unite against Christ, as Gebal, and Ammon, and Amalek, though divided among themselves, were confederate against the Israel of God, Psalm 83:7.

10. Chief priests… vehemently accused—Seizing, apparently, the favorable moment when the chagrin of Herod disposed him to listen.

V. 11. Herod set him at nought-Probably judging him to be a fool, because he answered nothing.

In a splendid robe-In royal apparel; intimating that he feared nothing from this king.

Verse 11. A gorgeous robe] esqhta lampran. It probably means a white robe, for it was the custom of the Jewish nobility to wear such. Hence, in Revelation 3:4, it is said of the saints, They shall walk with me in WHITE (garments,) because they are WORTHY. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing purple for the most part, Pilate’s soldiers, who were Romans, put on Jesus a purple robe, Mark 15:17; John 19:2; both of them following the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop PEARCE.

Verses 10-12. And the chief priests and scribes — Whose malice had brought them to attend him thither; stood — In the presence of the king; and vehemently accursed him — Doubtless as an enemy to Cesar, and guilty of seditious practices, crimes which they had laid to his charge before Pilate. Observe, reader, it is no new thing for good men and good ministers, who are real and useful friends to the civil government, to be falsely accused as factious and seditious, and enemies to the government. Herod, with his men of war — Namely, those of his soldiers who now attended him as his life-guard; set him at naught — Treated him in a very contemptuous manner, as a despicable person beneath their notice; and who no way answered the account they had heard of him, as he neither said nor did any thing to gratify their curiosity. And arrayed him in a gorgeous robe — Herod, finding himself disappointed in his expectation of seeing Jesus work miracles, ordered him to be clothed with a robe, in colour like those which kings used to wear, and permitted his attendants to insult him. Thus Herod, who had been acquainted with John the Baptist, and had more knowledge of Christ too, and of religion, than Pilate had, was more abusive to Christ than Pilate was: for knowledge without grace does but make men more ingeniously wicked. Our Lord’s being dressed in this manner by Herod’s order, shows, that here also the priests had accused him of having assumed the titles and honours belonging to the Messiah; for the affront put upon him was plainly in derision of that pretension. The other head of accusation, his having attempted to raise a sedition in Galilee, on account of the tribute, they durst not touch upon, because Herod could not fail to know the gross falsehood of it. Herod’s usage of our Lord was exceedingly insolent, but, perhaps, the remorse of conscience, which he had felt on account of the murder of John the Baptist, might render him cautious how he joined in any attempt on the life of Jesus, which we do not find that he ever did. The expression, esqhta lampran, which we render, a gorgeous robe, is translated in the Vulgate, veste alba, a white garment, and by Erasmus, Castalio, Beza, and in the Zurich translation, veste splendida, a shining garment. “Though the Greek word may be rendered either way,” says Dr. Campbell, “I prefer the latter, as denoting that quality of the garment which was the most remarkable; for this epithet was most properly given to those vestments, wherein both qualities, white and shining, were united. Such white and splendid robes were worn in the East by sovereigns.” And he sent him again to Pilate — Without further injury, thereby intimating, that he left him to do what he pleased with his prisoner, but that, for his own part, he apprehended his pretensions to royalty worthy of derision rather than serious resentment. And the same day Herod and Pilate were made friends together — Whatever Pilate’s real intentions were, in sending Jesus to Herod to be examined by him, his doing this was so well taken by the latter; and Herod’s sending him back to the Roman governor was, on the other hand, such a public instance of regard to him, that this mutual obligation, with the messages that passed between them on this occasion, brought them to a better understanding one of another, than there had been of late between them. For before they were at enmity between themselves — The cause of this enmity can only be conjectured: perhaps it might be the slaughter which Pilate had made of some of the Galileans, who had come up to offer sacrifices at Jerusalem, spoken of Luke 13:1; or, perhaps, Pilate had encroached upon Herod’s jurisdiction, by giving judgment in causes which concerned his subjects: and therefore Herod, looking upon the sending of Jesus to him to be judged, because he was a Galilean, as a reparation for former offences, was forthwith reconciled to Pilate. Observe, reader, how those who quarrelled with one another, could yet unite against Christ, as Gebal, and Ammon, and Amalek, though divided among themselves, were confederate against the Israel of God, Psalm 83:7.

11. Set him at nought—Treated him as an impostor and a nothing. In so doing Herod gratified both his own disappointment and the malice of the Jews. In a gorgeous robe—Clearly, as a mock symbol of his royalty; this was the purple; and probably that same robe which was afterwards used by the soldiers of Pilate.

Verse 12. Pilate and Herod were made friends] I do not find any account of the cause of the enmity which subsisted between Herod and Pilate given by ancient authors; and the conjectures of the moderns on the subject should be considered as mere guesses. It is generally supposed that this enmity arose from what is related Luke 13, of the Galileans, whose blood Pilate hath mingled with that of their sacrifices. These were Herod’s subjects, and Pilate seems to have fallen on them at the time they were offering sacrifices to God at the temple. Wicked men cannot love one another: this belongs to the disciples of Christ. But when Christ, his truth, or his followers are to be persecuted, for this purpose the wicked unite their counsels and their influence. The Moabites and Ammonites, who were enemies among themselves, united against poor Israel, and, as Rabbi Tanchum says, may be likened to two contending dogs, who, when the wolf comes, join together to destroy him; each knowing that, if he do not, the wolf will kill both in succession: whereas, by their union, they may now kill or baffle him. There is a proverb among the rabbins, that, when the cat and weasel marry together, misery becomes increased.

Verses 10-12. And the chief priests and scribes — Whose malice had brought them to attend him thither; stood — In the presence of the king; and vehemently accursed him — Doubtless as an enemy to Cesar, and guilty of seditious practices, crimes which they had laid to his charge before Pilate. Observe, reader, it is no new thing for good men and good ministers, who are real and useful friends to the civil government, to be falsely accused as factious and seditious, and enemies to the government. Herod, with his men of war — Namely, those of his soldiers who now attended him as his life-guard; set him at naught — Treated him in a very contemptuous manner, as a despicable person beneath their notice; and who no way answered the account they had heard of him, as he neither said nor did any thing to gratify their curiosity. And arrayed him in a gorgeous robe — Herod, finding himself disappointed in his expectation of seeing Jesus work miracles, ordered him to be clothed with a robe, in colour like those which kings used to wear, and permitted his attendants to insult him. Thus Herod, who had been acquainted with John the Baptist, and had more knowledge of Christ too, and of religion, than Pilate had, was more abusive to Christ than Pilate was: for knowledge without grace does but make men more ingeniously wicked. Our Lord’s being dressed in this manner by Herod’s order, shows, that here also the priests had accused him of having assumed the titles and honours belonging to the Messiah; for the affront put upon him was plainly in derision of that pretension. The other head of accusation, his having attempted to raise a sedition in Galilee, on account of the tribute, they durst not touch upon, because Herod could not fail to know the gross falsehood of it. Herod’s usage of our Lord was exceedingly insolent, but, perhaps, the remorse of conscience, which he had felt on account of the murder of John the Baptist, might render him cautious how he joined in any attempt on the life of Jesus, which we do not find that he ever did. The expression, esqhta lampran, which we render, a gorgeous robe, is translated in the Vulgate, veste alba, a white garment, and by Erasmus, Castalio, Beza, and in the Zurich translation, veste splendida, a shining garment. “Though the Greek word may be rendered either way,” says Dr. Campbell, “I prefer the latter, as denoting that quality of the garment which was the most remarkable; for this epithet was most properly given to those vestments, wherein both qualities, white and shining, were united. Such white and splendid robes were worn in the East by sovereigns.” And he sent him again to Pilate — Without further injury, thereby intimating, that he left him to do what he pleased with his prisoner, but that, for his own part, he apprehended his pretensions to royalty worthy of derision rather than serious resentment. And the same day Herod and Pilate were made friends together — Whatever Pilate’s real intentions were, in sending Jesus to Herod to be examined by him, his doing this was so well taken by the latter; and Herod’s sending him back to the Roman governor was, on the other hand, such a public instance of regard to him, that this mutual obligation, with the messages that passed between them on this occasion, brought them to a better understanding one of another, than there had been of late between them. For before they were at enmity between themselves — The cause of this enmity can only be conjectured: perhaps it might be the slaughter which Pilate had made of some of the Galileans, who had come up to offer sacrifices at Jerusalem, spoken of Luke 13:1; or, perhaps, Pilate had encroached upon Herod’s jurisdiction, by giving judgment in causes which concerned his subjects: and therefore Herod, looking upon the sending of Jesus to him to be judged, because he was a Galilean, as a reparation for former offences, was forthwith reconciled to Pilate. Observe, reader, how those who quarrelled with one another, could yet unite against Christ, as Gebal, and Ammon, and Amalek, though divided among themselves, were confederate against the Israel of God, Psalm 83:7.

Verse 12. The same day Pilate and Herod were made friends. This occurrence is quoted in Acts 4:27, as an accomplishment of the prophecy in the second psalm.

12. Pilate and Herod were made friends—From the method of the reconciliation we may infer the nature of their previous enmity. A deference to the jurisdiction of Herod in the present case seems to have both furnished Pilate a mode of ridding himself of Jesus, and making amends for some past trespass. We may, therefore, reasonably conclude that their quarrel had arisen over some question of conflicting jurisdictions.

Verses 13-16. And Pilate — Having received an account of what had passed before Herod; called together the chief priests, the rulers, and the people — Namely, such of them as had appeared against Jesus as his accusers; and said, Ye have brought this man unto me as one that perverteth the people — As having taught doctrines injurious to your religion, and also to the civil peace and the Roman government; and behold I have examined him before you — And heard all that could be alleged against him; and have found no fault in this man — Ouden aition, no crime, or cause for accusation; touching the things whereof you accuse him — None of which you have proved against him. No, nor yet Herod — He has discovered no fault in him, though much better acquainted than I am with your customs and religion. Lo, nothing worthy of death is done unto him — Esti pepragmenon autw, hath been done by him: for, instead of sending him back, like one who deserves a capital sentence, he has treated him like an idiot rather than a traitor, so as plainly to show that he thinks him to be merely an object of ridicule. I will therefore chastise him — Namely, by scourging; and release him — And am persuaded he will give us no further trouble: nor would he have interest enough to do it, if he were so inclined. Thus Pilate solemnly protests that he believes Christ has done nothing worthy of death or of bonds; and therefore, surely he ought immediately to have discharged him, and not only so, but to have protected him from the fury of the priests and rabble, and to have bound his persecutors to their good behaviour, for their insolent conduct. But, being himself a wicked man, he had of course no respect for Christ. Having made himself otherwise obnoxious, he was afraid of displeasing either the emperor or the people, and therefore, for want of integrity, he yields to a set of miscreants, whom he ought to have dispersed as a riotous and seditious assembly, and have forbid to come near him; for he plainly saw what spirit influenced them. He declares Christ to be innocent, and therefore has a mind to release him; yet, to please the people, 1st, He will release him under the character of a malefactor, because of necessity he must release one, verse 17; so that, whereas he ought to have released him as an act of justice, he will release him by an act of grace, and be beholden to the people for it. 2d, He will chastise him, and release him: But if no fault be chargeable upon him, why should he be chastised? There is as much injustice in scourging as in crucifying an innocent man; nor could it be justified by pretending that this would satisfy the clamours of the people, and make him the object of their pity; for we must not do evil that good may come.

§ 137.—PILATE SEEKS TO RELEASE JESUS, 13-23.

See notes on Matthew 27:15-23; Mark 15:6-14; John 18:39, 40.

13. Pilate—It was no doubt a sad embarrassment to Pilate to see the returning Jesus. But he had now the sanction of Herod in pronouncing him innocent; and he proceeds to use the advantage.

Verses 13-16. And Pilate — Having received an account of what had passed before Herod; called together the chief priests, the rulers, and the people — Namely, such of them as had appeared against Jesus as his accusers; and said, Ye have brought this man unto me as one that perverteth the people — As having taught doctrines injurious to your religion, and also to the civil peace and the Roman government; and behold I have examined him before you — And heard all that could be alleged against him; and have found no fault in this man — Ouden aition, no crime, or cause for accusation; touching the things whereof you accuse him — None of which you have proved against him. No, nor yet Herod — He has discovered no fault in him, though much better acquainted than I am with your customs and religion. Lo, nothing worthy of death is done unto him — Esti pepragmenon autw, hath been done by him: for, instead of sending him back, like one who deserves a capital sentence, he has treated him like an idiot rather than a traitor, so as plainly to show that he thinks him to be merely an object of ridicule. I will therefore chastise him — Namely, by scourging; and release him — And am persuaded he will give us no further trouble: nor would he have interest enough to do it, if he were so inclined. Thus Pilate solemnly protests that he believes Christ has done nothing worthy of death or of bonds; and therefore, surely he ought immediately to have discharged him, and not only so, but to have protected him from the fury of the priests and rabble, and to have bound his persecutors to their good behaviour, for their insolent conduct. But, being himself a wicked man, he had of course no respect for Christ. Having made himself otherwise obnoxious, he was afraid of displeasing either the emperor or the people, and therefore, for want of integrity, he yields to a set of miscreants, whom he ought to have dispersed as a riotous and seditious assembly, and have forbid to come near him; for he plainly saw what spirit influenced them. He declares Christ to be innocent, and therefore has a mind to release him; yet, to please the people, 1st, He will release him under the character of a malefactor, because of necessity he must release one, verse 17; so that, whereas he ought to have released him as an act of justice, he will release him by an act of grace, and be beholden to the people for it. 2d, He will chastise him, and release him: But if no fault be chargeable upon him, why should he be chastised? There is as much injustice in scourging as in crucifying an innocent man; nor could it be justified by pretending that this would satisfy the clamours of the people, and make him the object of their pity; for we must not do evil that good may come.

§ 137.—PILATE SEEKS TO RELEASE JESUS, 13-23.

See notes on Matthew 27:15-23; Mark 15:6-14; John 18:39, 40.

13. Pilate—It was no doubt a sad embarrassment to Pilate to see the returning Jesus. But he had now the sanction of Herod in pronouncing him innocent; and he proceeds to use the advantage.

V. 15. He hath done nothing worthy of death-According to the judgment of Herod also.

Verse 15. No, nor yet Herod: for I sent you to him] That is, to see whether he could find that Christ had ever attempted to raise any disaffection or sedition among the Galileans, among whom he had spent the principal part of his life; and yet Herod has not been able to find out any evil in his conduct. Your own accusations I have fully weighed, and find them to the last degree frivolous.

Instead of anepemya gar umav prov auton, for I sent you to him, BHKLM, and many other MSS., with some versions, read anepemwen gar auton prov hmav, for he hath sent him to us. As if he had said, Herod hath sent him back to us, which is a sure proof that he hath found no blame in him.”

Nothing worthy of death is done unto him.] Or rather, nothing worthy of death is committed by him, pepragmenon autw, not, done unto him. This phrase is of the same sense with ouden pepracen autov, he hath done nothing, and is frequent in the purest Attic writers. See many examples in Kypke.

Verses 13-16. And Pilate — Having received an account of what had passed before Herod; called together the chief priests, the rulers, and the people — Namely, such of them as had appeared against Jesus as his accusers; and said, Ye have brought this man unto me as one that perverteth the people — As having taught doctrines injurious to your religion, and also to the civil peace and the Roman government; and behold I have examined him before you — And heard all that could be alleged against him; and have found no fault in this man — Ouden aition, no crime, or cause for accusation; touching the things whereof you accuse him — None of which you have proved against him. No, nor yet Herod — He has discovered no fault in him, though much better acquainted than I am with your customs and religion. Lo, nothing worthy of death is done unto him — Esti pepragmenon autw, hath been done by him: for, instead of sending him back, like one who deserves a capital sentence, he has treated him like an idiot rather than a traitor, so as plainly to show that he thinks him to be merely an object of ridicule. I will therefore chastise him — Namely, by scourging; and release him — And am persuaded he will give us no further trouble: nor would he have interest enough to do it, if he were so inclined. Thus Pilate solemnly protests that he believes Christ has done nothing worthy of death or of bonds; and therefore, surely he ought immediately to have discharged him, and not only so, but to have protected him from the fury of the priests and rabble, and to have bound his persecutors to their good behaviour, for their insolent conduct. But, being himself a wicked man, he had of course no respect for Christ. Having made himself otherwise obnoxious, he was afraid of displeasing either the emperor or the people, and therefore, for want of integrity, he yields to a set of miscreants, whom he ought to have dispersed as a riotous and seditious assembly, and have forbid to come near him; for he plainly saw what spirit influenced them. He declares Christ to be innocent, and therefore has a mind to release him; yet, to please the people, 1st, He will release him under the character of a malefactor, because of necessity he must release one, verse 17; so that, whereas he ought to have released him as an act of justice, he will release him by an act of grace, and be beholden to the people for it. 2d, He will chastise him, and release him: But if no fault be chargeable upon him, why should he be chastised? There is as much injustice in scourging as in crucifying an innocent man; nor could it be justified by pretending that this would satisfy the clamours of the people, and make him the object of their pity; for we must not do evil that good may come.

15. Nothing worthy of death—As a representative man, this Gentile stands before the Jew and pronounces Jesus innocent. But while he thus confessed him innocent, he did not make himself so. He shed innocent blood. So the Gentile nations pronounce Jesus innocent; yet it is their sin that ever crucifies him afresh.

V. 16. I will therefore chastise him-Here Pilate began to give ground, which only encouraged them to press on. Matthew 27:15; Mark 15:6; John 18:39.

Verses 13-16. And Pilate — Having received an account of what had passed before Herod; called together the chief priests, the rulers, and the people — Namely, such of them as had appeared against Jesus as his accusers; and said, Ye have brought this man unto me as one that perverteth the people — As having taught doctrines injurious to your religion, and also to the civil peace and the Roman government; and behold I have examined him before you — And heard all that could be alleged against him; and have found no fault in this man — Ouden aition, no crime, or cause for accusation; touching the things whereof you accuse him — None of which you have proved against him. No, nor yet Herod — He has discovered no fault in him, though much better acquainted than I am with your customs and religion. Lo, nothing worthy of death is done unto him — Esti pepragmenon autw, hath been done by him: for, instead of sending him back, like one who deserves a capital sentence, he has treated him like an idiot rather than a traitor, so as plainly to show that he thinks him to be merely an object of ridicule. I will therefore chastise him — Namely, by scourging; and release him — And am persuaded he will give us no further trouble: nor would he have interest enough to do it, if he were so inclined. Thus Pilate solemnly protests that he believes Christ has done nothing worthy of death or of bonds; and therefore, surely he ought immediately to have discharged him, and not only so, but to have protected him from the fury of the priests and rabble, and to have bound his persecutors to their good behaviour, for their insolent conduct. But, being himself a wicked man, he had of course no respect for Christ. Having made himself otherwise obnoxious, he was afraid of displeasing either the emperor or the people, and therefore, for want of integrity, he yields to a set of miscreants, whom he ought to have dispersed as a riotous and seditious assembly, and have forbid to come near him; for he plainly saw what spirit influenced them. He declares Christ to be innocent, and therefore has a mind to release him; yet, to please the people, 1st, He will release him under the character of a malefactor, because of necessity he must release one, verse 17; so that, whereas he ought to have released him as an act of justice, he will release him by an act of grace, and be beholden to the people for it. 2d, He will chastise him, and release him: But if no fault be chargeable upon him, why should he be chastised? There is as much injustice in scourging as in crucifying an innocent man; nor could it be justified by pretending that this would satisfy the clamours of the people, and make him the object of their pity; for we must not do evil that good may come.

16. Chastise him—The Romans had a customary chastisement preceding crucifixion; but this was a chastisement to save him from it. Pilate, like a true compromiser, hoped by this lesser punishment to satisfy the Jews.

Verse 17. For of necessity he must release one] That is, he was under the necessity of releasing one at this feast. The custom, however it originated, had now been so completely established that Pilate was obliged to attend to it. See Clarke on “Matthew 27:15”.

§ 137.—PILATE SEEKS TO RELEASE JESUS, 13-23.

See notes on Matthew 27:15-23; Mark 15:6-14; John 18:39, 40.

13. Pilate—It was no doubt a sad embarrassment to Pilate to see the returning Jesus. But he had now the sanction of Herod in pronouncing him innocent; and he proceeds to use the advantage.

Verse 18. Away with this man] That is, Put him to death-aire touton, literally, Take this one away, i.e. to punishment-to death.

Verses 18-25. They cried out all at once — Thus, by giving ground a little, and proposing to chastise Jesus, to satisfy these wretches, Pilate only encouraged them to press on the more, and become more violent in their clamours for his crucifixion; saying, Away with this man — Aire touton, tolle istum in crucem, crucify this fellow; and release unto us Barabbas, who for a certain sedition, and for murder, was cast into prison — Thus the Jewish rulers demanded the release of a notorious villain, who had really been guilty of the crime whereof they had falsely accused Jesus; had made an insurrection with some accomplices; and had also committed murder in the insurrection, a crime which, though their impudence exceeded all bounds, they durst not lay to Christ’s charge. For this infamous creature the people likewise begged life, preferring him to the Son of God, who had always made it his whole study to do them good! Pilate, therefore, willing — Or rather, desirous; to release Jesus, spake again to them — Luke does not tell us what the governor said to the people, but the other evangelists have supplied that defect. See on Matthew 27:15-25, and Mark 15:6-15. But they — Without so much as offering any further reason, persisted in their importunity; and cried out as before, Crucify him, crucify him — They not only would have him to die, but to die in the most ignominious and painful manner: nothing less will satisfy them than that he should be crucified. And he — Pilate; said unto them the third time, Why? What evil hath he done — Name his crime. What can you prove against him? I have found no cause of death — No cause why he should be put to death. We may observe here, as Peter, a disciple of Christ, dishonoured him by denying him thrice; so Pilate, a heathen, honoured Christ by thrice owning him to be innocent. I will therefore — As I said, (verse 16,) chastise him — By scourging, and then I hope your rage will be moderated, and you will be prevailed upon to agree that I should let him go, without any further punishment. But popular fury, the more it is complimented, the more furious it grows. Hence they were instant with loud voices — With great noises or outcries; not requesting, but requiring that he might be crucified — As if they had as much right at the feast to demand the crucifying of one that was innocent as the release of one that was guilty! And the voices of them and of the chief priests prevailed — Pilate at length yielded to their importunity, and consented to do what was contrary both to the conviction and inclination of his own mind, not having courage to withstand so strong a stream. He gave sentence that it should be as they required — Here we see judgment turned away backward, and justice standing afar off, for fear of popular fury! truth is fallen in the street, and equity cannot enter. He released unto them him that for sedition and murder was cast into prison, &c. — Who hereby would be hardened in his wickedness, and do the more mischief; whom they desired — Being altogether such a one as themselves; but he delivered Jesus to their will — And he could not have dealt more barbarously with him than to deliver him to the will of them who hated him with a perfect hatred, and whose tender mercies were cruelties.

§ 137.—PILATE SEEKS TO RELEASE JESUS, 13-23.

See notes on Matthew 27:15-23; Mark 15:6-14; John 18:39, 40.

13. Pilate—It was no doubt a sad embarrassment to Pilate to see the returning Jesus. But he had now the sanction of Herod in pronouncing him innocent; and he proceeds to use the advantage.

Verses 18-25. They cried out all at once — Thus, by giving ground a little, and proposing to chastise Jesus, to satisfy these wretches, Pilate only encouraged them to press on the more, and become more violent in their clamours for his crucifixion; saying, Away with this man — Aire touton, tolle istum in crucem, crucify this fellow; and release unto us Barabbas, who for a certain sedition, and for murder, was cast into prison — Thus the Jewish rulers demanded the release of a notorious villain, who had really been guilty of the crime whereof they had falsely accused Jesus; had made an insurrection with some accomplices; and had also committed murder in the insurrection, a crime which, though their impudence exceeded all bounds, they durst not lay to Christ’s charge. For this infamous creature the people likewise begged life, preferring him to the Son of God, who had always made it his whole study to do them good! Pilate, therefore, willing — Or rather, desirous; to release Jesus, spake again to them — Luke does not tell us what the governor said to the people, but the other evangelists have supplied that defect. See on Matthew 27:15-25, and Mark 15:6-15. But they — Without so much as offering any further reason, persisted in their importunity; and cried out as before, Crucify him, crucify him — They not only would have him to die, but to die in the most ignominious and painful manner: nothing less will satisfy them than that he should be crucified. And he — Pilate; said unto them the third time, Why? What evil hath he done — Name his crime. What can you prove against him? I have found no cause of death — No cause why he should be put to death. We may observe here, as Peter, a disciple of Christ, dishonoured him by denying him thrice; so Pilate, a heathen, honoured Christ by thrice owning him to be innocent. I will therefore — As I said, (verse 16,) chastise him — By scourging, and then I hope your rage will be moderated, and you will be prevailed upon to agree that I should let him go, without any further punishment. But popular fury, the more it is complimented, the more furious it grows. Hence they were instant with loud voices — With great noises or outcries; not requesting, but requiring that he might be crucified — As if they had as much right at the feast to demand the crucifying of one that was innocent as the release of one that was guilty! And the voices of them and of the chief priests prevailed — Pilate at length yielded to their importunity, and consented to do what was contrary both to the conviction and inclination of his own mind, not having courage to withstand so strong a stream. He gave sentence that it should be as they required — Here we see judgment turned away backward, and justice standing afar off, for fear of popular fury! truth is fallen in the street, and equity cannot enter. He released unto them him that for sedition and murder was cast into prison, &c. — Who hereby would be hardened in his wickedness, and do the more mischief; whom they desired — Being altogether such a one as themselves; but he delivered Jesus to their will — And he could not have dealt more barbarously with him than to deliver him to the will of them who hated him with a perfect hatred, and whose tender mercies were cruelties.

§ 137.—PILATE SEEKS TO RELEASE JESUS, 13-23.

See notes on Matthew 27:15-23; Mark 15:6-14; John 18:39, 40.

13. Pilate—It was no doubt a sad embarrassment to Pilate to see the returning Jesus. But he had now the sanction of Herod in pronouncing him innocent; and he proceeds to use the advantage.

Verses 18-25. They cried out all at once — Thus, by giving ground a little, and proposing to chastise Jesus, to satisfy these wretches, Pilate only encouraged them to press on the more, and become more violent in their clamours for his crucifixion; saying, Away with this man — Aire touton, tolle istum in crucem, crucify this fellow; and release unto us Barabbas, who for a certain sedition, and for murder, was cast into prison — Thus the Jewish rulers demanded the release of a notorious villain, who had really been guilty of the crime whereof they had falsely accused Jesus; had made an insurrection with some accomplices; and had also committed murder in the insurrection, a crime which, though their impudence exceeded all bounds, they durst not lay to Christ’s charge. For this infamous creature the people likewise begged life, preferring him to the Son of God, who had always made it his whole study to do them good! Pilate, therefore, willing — Or rather, desirous; to release Jesus, spake again to them — Luke does not tell us what the governor said to the people, but the other evangelists have supplied that defect. See on Matthew 27:15-25, and Mark 15:6-15. But they — Without so much as offering any further reason, persisted in their importunity; and cried out as before, Crucify him, crucify him — They not only would have him to die, but to die in the most ignominious and painful manner: nothing less will satisfy them than that he should be crucified. And he — Pilate; said unto them the third time, Why? What evil hath he done — Name his crime. What can you prove against him? I have found no cause of death — No cause why he should be put to death. We may observe here, as Peter, a disciple of Christ, dishonoured him by denying him thrice; so Pilate, a heathen, honoured Christ by thrice owning him to be innocent. I will therefore — As I said, (verse 16,) chastise him — By scourging, and then I hope your rage will be moderated, and you will be prevailed upon to agree that I should let him go, without any further punishment. But popular fury, the more it is complimented, the more furious it grows. Hence they were instant with loud voices — With great noises or outcries; not requesting, but requiring that he might be crucified — As if they had as much right at the feast to demand the crucifying of one that was innocent as the release of one that was guilty! And the voices of them and of the chief priests prevailed — Pilate at length yielded to their importunity, and consented to do what was contrary both to the conviction and inclination of his own mind, not having courage to withstand so strong a stream. He gave sentence that it should be as they required — Here we see judgment turned away backward, and justice standing afar off, for fear of popular fury! truth is fallen in the street, and equity cannot enter. He released unto them him that for sedition and murder was cast into prison, &c. — Who hereby would be hardened in his wickedness, and do the more mischief; whom they desired — Being altogether such a one as themselves; but he delivered Jesus to their will — And he could not have dealt more barbarously with him than to deliver him to the will of them who hated him with a perfect hatred, and whose tender mercies were cruelties.

§ 137.—PILATE SEEKS TO RELEASE JESUS, 13-23.

See notes on Matthew 27:15-23; Mark 15:6-14; John 18:39, 40.

13. Pilate—It was no doubt a sad embarrassment to Pilate to see the returning Jesus. But he had now the sanction of Herod in pronouncing him innocent; and he proceeds to use the advantage.

Verses 18-25. They cried out all at once — Thus, by giving ground a little, and proposing to chastise Jesus, to satisfy these wretches, Pilate only encouraged them to press on the more, and become more violent in their clamours for his crucifixion; saying, Away with this man — Aire touton, tolle istum in crucem, crucify this fellow; and release unto us Barabbas, who for a certain sedition, and for murder, was cast into prison — Thus the Jewish rulers demanded the release of a notorious villain, who had really been guilty of the crime whereof they had falsely accused Jesus; had made an insurrection with some accomplices; and had also committed murder in the insurrection, a crime which, though their impudence exceeded all bounds, they durst not lay to Christ’s charge. For this infamous creature the people likewise begged life, preferring him to the Son of God, who had always made it his whole study to do them good! Pilate, therefore, willing — Or rather, desirous; to release Jesus, spake again to them — Luke does not tell us what the governor said to the people, but the other evangelists have supplied that defect. See on Matthew 27:15-25, and Mark 15:6-15. But they — Without so much as offering any further reason, persisted in their importunity; and cried out as before, Crucify him, crucify him — They not only would have him to die, but to die in the most ignominious and painful manner: nothing less will satisfy them than that he should be crucified. And he — Pilate; said unto them the third time, Why? What evil hath he done — Name his crime. What can you prove against him? I have found no cause of death — No cause why he should be put to death. We may observe here, as Peter, a disciple of Christ, dishonoured him by denying him thrice; so Pilate, a heathen, honoured Christ by thrice owning him to be innocent. I will therefore — As I said, (verse 16,) chastise him — By scourging, and then I hope your rage will be moderated, and you will be prevailed upon to agree that I should let him go, without any further punishment. But popular fury, the more it is complimented, the more furious it grows. Hence they were instant with loud voices — With great noises or outcries; not requesting, but requiring that he might be crucified — As if they had as much right at the feast to demand the crucifying of one that was innocent as the release of one that was guilty! And the voices of them and of the chief priests prevailed — Pilate at length yielded to their importunity, and consented to do what was contrary both to the conviction and inclination of his own mind, not having courage to withstand so strong a stream. He gave sentence that it should be as they required — Here we see judgment turned away backward, and justice standing afar off, for fear of popular fury! truth is fallen in the street, and equity cannot enter. He released unto them him that for sedition and murder was cast into prison, &c. — Who hereby would be hardened in his wickedness, and do the more mischief; whom they desired — Being altogether such a one as themselves; but he delivered Jesus to their will — And he could not have dealt more barbarously with him than to deliver him to the will of them who hated him with a perfect hatred, and whose tender mercies were cruelties.

§ 137.—PILATE SEEKS TO RELEASE JESUS, 13-23.

See notes on Matthew 27:15-23; Mark 15:6-14; John 18:39, 40.

13. Pilate—It was no doubt a sad embarrassment to Pilate to see the returning Jesus. But he had now the sanction of Herod in pronouncing him innocent; and he proceeds to use the advantage.

V. 22. He said to them the third time, Why, what evil hath he done?-As Peter, a disciple of Christ, dishonoured him by denying him thrice, so Pilate, a heathen, honoured Christ, by thrice owning him to be innocent.

Verse 22. I have found no cause of death in him] I find no crime worthy of death in him. There is nothing proved against him that can at all justify me in putting him to death, So here our blessed Lord was in the most formal manner justified by his judge. Now as this decision was publicly known, and perhaps registered, it is evident that Christ died as an innocent person, and not as a malefactor. On the fullest conviction of his innocence, his judge pronounced him guiltless, after having patiently heard every thing that the inventive malice of these wicked men could allege against him; and, when he wished to dismiss him, a violent mob took and murdered him.

Verses 18-25. They cried out all at once — Thus, by giving ground a little, and proposing to chastise Jesus, to satisfy these wretches, Pilate only encouraged them to press on the more, and become more violent in their clamours for his crucifixion; saying, Away with this man — Aire touton, tolle istum in crucem, crucify this fellow; and release unto us Barabbas, who for a certain sedition, and for murder, was cast into prison — Thus the Jewish rulers demanded the release of a notorious villain, who had really been guilty of the crime whereof they had falsely accused Jesus; had made an insurrection with some accomplices; and had also committed murder in the insurrection, a crime which, though their impudence exceeded all bounds, they durst not lay to Christ’s charge. For this infamous creature the people likewise begged life, preferring him to the Son of God, who had always made it his whole study to do them good! Pilate, therefore, willing — Or rather, desirous; to release Jesus, spake again to them — Luke does not tell us what the governor said to the people, but the other evangelists have supplied that defect. See on Matthew 27:15-25, and Mark 15:6-15. But they — Without so much as offering any further reason, persisted in their importunity; and cried out as before, Crucify him, crucify him — They not only would have him to die, but to die in the most ignominious and painful manner: nothing less will satisfy them than that he should be crucified. And he — Pilate; said unto them the third time, Why? What evil hath he done — Name his crime. What can you prove against him? I have found no cause of death — No cause why he should be put to death. We may observe here, as Peter, a disciple of Christ, dishonoured him by denying him thrice; so Pilate, a heathen, honoured Christ by thrice owning him to be innocent. I will therefore — As I said, (verse 16,) chastise him — By scourging, and then I hope your rage will be moderated, and you will be prevailed upon to agree that I should let him go, without any further punishment. But popular fury, the more it is complimented, the more furious it grows. Hence they were instant with loud voices — With great noises or outcries; not requesting, but requiring that he might be crucified — As if they had as much right at the feast to demand the crucifying of one that was innocent as the release of one that was guilty! And the voices of them and of the chief priests prevailed — Pilate at length yielded to their importunity, and consented to do what was contrary both to the conviction and inclination of his own mind, not having courage to withstand so strong a stream. He gave sentence that it should be as they required — Here we see judgment turned away backward, and justice standing afar off, for fear of popular fury! truth is fallen in the street, and equity cannot enter. He released unto them him that for sedition and murder was cast into prison, &c. — Who hereby would be hardened in his wickedness, and do the more mischief; whom they desired — Being altogether such a one as themselves; but he delivered Jesus to their will — And he could not have dealt more barbarously with him than to deliver him to the will of them who hated him with a perfect hatred, and whose tender mercies were cruelties.

Ver. 22. He said to them the third time — I have found no cause of death in him. Then Pilate was thrice weak, and thrice wicked, to condemn him to the cross. He was unworthy of any comparison with Gallio, who drove away the jews, and would be no judge of their questions.

22. The third time—Thrice did the Gentile demand of the Jews what evil hath he done? The former declared, and the latter knew, that he was innocent. Yet both united to crucify.

John now describes the last reluctant effort of Pilate to save Jesus. He brought him forth from the Praetorium streaming with blood from his thorny crown, wounded with a scourge, and clad in the burlesque robe, to make a last appeal to their pity. Crucify him is still the cry.

Verses 18-25. They cried out all at once — Thus, by giving ground a little, and proposing to chastise Jesus, to satisfy these wretches, Pilate only encouraged them to press on the more, and become more violent in their clamours for his crucifixion; saying, Away with this man — Aire touton, tolle istum in crucem, crucify this fellow; and release unto us Barabbas, who for a certain sedition, and for murder, was cast into prison — Thus the Jewish rulers demanded the release of a notorious villain, who had really been guilty of the crime whereof they had falsely accused Jesus; had made an insurrection with some accomplices; and had also committed murder in the insurrection, a crime which, though their impudence exceeded all bounds, they durst not lay to Christ’s charge. For this infamous creature the people likewise begged life, preferring him to the Son of God, who had always made it his whole study to do them good! Pilate, therefore, willing — Or rather, desirous; to release Jesus, spake again to them — Luke does not tell us what the governor said to the people, but the other evangelists have supplied that defect. See on Matthew 27:15-25, and Mark 15:6-15. But they — Without so much as offering any further reason, persisted in their importunity; and cried out as before, Crucify him, crucify him — They not only would have him to die, but to die in the most ignominious and painful manner: nothing less will satisfy them than that he should be crucified. And he — Pilate; said unto them the third time, Why? What evil hath he done — Name his crime. What can you prove against him? I have found no cause of death — No cause why he should be put to death. We may observe here, as Peter, a disciple of Christ, dishonoured him by denying him thrice; so Pilate, a heathen, honoured Christ by thrice owning him to be innocent. I will therefore — As I said, (verse 16,) chastise him — By scourging, and then I hope your rage will be moderated, and you will be prevailed upon to agree that I should let him go, without any further punishment. But popular fury, the more it is complimented, the more furious it grows. Hence they were instant with loud voices — With great noises or outcries; not requesting, but requiring that he might be crucified — As if they had as much right at the feast to demand the crucifying of one that was innocent as the release of one that was guilty! And the voices of them and of the chief priests prevailed — Pilate at length yielded to their importunity, and consented to do what was contrary both to the conviction and inclination of his own mind, not having courage to withstand so strong a stream. He gave sentence that it should be as they required — Here we see judgment turned away backward, and justice standing afar off, for fear of popular fury! truth is fallen in the street, and equity cannot enter. He released unto them him that for sedition and murder was cast into prison, &c. — Who hereby would be hardened in his wickedness, and do the more mischief; whom they desired — Being altogether such a one as themselves; but he delivered Jesus to their will — And he could not have dealt more barbarously with him than to deliver him to the will of them who hated him with a perfect hatred, and whose tender mercies were cruelties.

§ 138.—DELIVERS JESUS TO BE CRUCIFIED, 23-25.

See notes on Matthew 27:24-31; Mark 15:15-20; John 19:1-16.

25. Released—Barabbas to their mercy, and delivered Jesus to their will. This is stated by Luke as a sad contrast. It marks the transition from the trial to the execution.

§ 140.—LEADING FORTH OF JESUS TO THE CRUCIFIXION, 26-33.

See notes on Matthew 27:32-34; Mark 15:21-23; John 19:17.

Verses 18-25. They cried out all at once — Thus, by giving ground a little, and proposing to chastise Jesus, to satisfy these wretches, Pilate only encouraged them to press on the more, and become more violent in their clamours for his crucifixion; saying, Away with this man — Aire touton, tolle istum in crucem, crucify this fellow; and release unto us Barabbas, who for a certain sedition, and for murder, was cast into prison — Thus the Jewish rulers demanded the release of a notorious villain, who had really been guilty of the crime whereof they had falsely accused Jesus; had made an insurrection with some accomplices; and had also committed murder in the insurrection, a crime which, though their impudence exceeded all bounds, they durst not lay to Christ’s charge. For this infamous creature the people likewise begged life, preferring him to the Son of God, who had always made it his whole study to do them good! Pilate, therefore, willing — Or rather, desirous; to release Jesus, spake again to them — Luke does not tell us what the governor said to the people, but the other evangelists have supplied that defect. See on Matthew 27:15-25, and Mark 15:6-15. But they — Without so much as offering any further reason, persisted in their importunity; and cried out as before, Crucify him, crucify him — They not only would have him to die, but to die in the most ignominious and painful manner: nothing less will satisfy them than that he should be crucified. And he — Pilate; said unto them the third time, Why? What evil hath he done — Name his crime. What can you prove against him? I have found no cause of death — No cause why he should be put to death. We may observe here, as Peter, a disciple of Christ, dishonoured him by denying him thrice; so Pilate, a heathen, honoured Christ by thrice owning him to be innocent. I will therefore — As I said, (verse 16,) chastise him — By scourging, and then I hope your rage will be moderated, and you will be prevailed upon to agree that I should let him go, without any further punishment. But popular fury, the more it is complimented, the more furious it grows. Hence they were instant with loud voices — With great noises or outcries; not requesting, but requiring that he might be crucified — As if they had as much right at the feast to demand the crucifying of one that was innocent as the release of one that was guilty! And the voices of them and of the chief priests prevailed — Pilate at length yielded to their importunity, and consented to do what was contrary both to the conviction and inclination of his own mind, not having courage to withstand so strong a stream. He gave sentence that it should be as they required — Here we see judgment turned away backward, and justice standing afar off, for fear of popular fury! truth is fallen in the street, and equity cannot enter. He released unto them him that for sedition and murder was cast into prison, &c. — Who hereby would be hardened in his wickedness, and do the more mischief; whom they desired — Being altogether such a one as themselves; but he delivered Jesus to their will — And he could not have dealt more barbarously with him than to deliver him to the will of them who hated him with a perfect hatred, and whose tender mercies were cruelties.

§ 138.—DELIVERS JESUS TO BE CRUCIFIED, 23-25.

See notes on Matthew 27:24-31; Mark 15:15-20; John 19:1-16.

25. Released—Barabbas to their mercy, and delivered Jesus to their will. This is stated by Luke as a sad contrast. It marks the transition from the trial to the execution.

§ 140.—LEADING FORTH OF JESUS TO THE CRUCIFIXION, 26-33.

See notes on Matthew 27:32-34; Mark 15:21-23; John 19:17.

Verses 18-25. They cried out all at once — Thus, by giving ground a little, and proposing to chastise Jesus, to satisfy these wretches, Pilate only encouraged them to press on the more, and become more violent in their clamours for his crucifixion; saying, Away with this man — Aire touton, tolle istum in crucem, crucify this fellow; and release unto us Barabbas, who for a certain sedition, and for murder, was cast into prison — Thus the Jewish rulers demanded the release of a notorious villain, who had really been guilty of the crime whereof they had falsely accused Jesus; had made an insurrection with some accomplices; and had also committed murder in the insurrection, a crime which, though their impudence exceeded all bounds, they durst not lay to Christ’s charge. For this infamous creature the people likewise begged life, preferring him to the Son of God, who had always made it his whole study to do them good! Pilate, therefore, willing — Or rather, desirous; to release Jesus, spake again to them — Luke does not tell us what the governor said to the people, but the other evangelists have supplied that defect. See on Matthew 27:15-25, and Mark 15:6-15. But they — Without so much as offering any further reason, persisted in their importunity; and cried out as before, Crucify him, crucify him — They not only would have him to die, but to die in the most ignominious and painful manner: nothing less will satisfy them than that he should be crucified. And he — Pilate; said unto them the third time, Why? What evil hath he done — Name his crime. What can you prove against him? I have found no cause of death — No cause why he should be put to death. We may observe here, as Peter, a disciple of Christ, dishonoured him by denying him thrice; so Pilate, a heathen, honoured Christ by thrice owning him to be innocent. I will therefore — As I said, (verse 16,) chastise him — By scourging, and then I hope your rage will be moderated, and you will be prevailed upon to agree that I should let him go, without any further punishment. But popular fury, the more it is complimented, the more furious it grows. Hence they were instant with loud voices — With great noises or outcries; not requesting, but requiring that he might be crucified — As if they had as much right at the feast to demand the crucifying of one that was innocent as the release of one that was guilty! And the voices of them and of the chief priests prevailed — Pilate at length yielded to their importunity, and consented to do what was contrary both to the conviction and inclination of his own mind, not having courage to withstand so strong a stream. He gave sentence that it should be as they required — Here we see judgment turned away backward, and justice standing afar off, for fear of popular fury! truth is fallen in the street, and equity cannot enter. He released unto them him that for sedition and murder was cast into prison, &c. — Who hereby would be hardened in his wickedness, and do the more mischief; whom they desired — Being altogether such a one as themselves; but he delivered Jesus to their will — And he could not have dealt more barbarously with him than to deliver him to the will of them who hated him with a perfect hatred, and whose tender mercies were cruelties.

§ 138.—DELIVERS JESUS TO BE CRUCIFIED, 23-25.

See notes on Matthew 27:24-31; Mark 15:15-20; John 19:1-16.

25. Released—Barabbas to their mercy, and delivered Jesus to their will. This is stated by Luke as a sad contrast. It marks the transition from the trial to the execution.

§ 140.—LEADING FORTH OF JESUS TO THE CRUCIFIXION, 26-33.

See notes on Matthew 27:32-34; Mark 15:21-23; John 19:17.

V. 26. Matthew 27:31; Mark 15:21; John 19:16.

Verse 26. Simon, a Cyrenian] See Clarke on “Matthew 27:32”.

Verses 26, 27. And as they led him away — After he had been barbarously scourged and mocked, as is recorded, Matthew 27:26-31, and Mark 15:15-20, where see the notes; they laid hold on one Simon, coming out of the country — Who was probably a friend of Christ’s, and known to be so; and on him they laid the cross — Which doubtless was done to put a reproach upon him; that he might bear it after Jesus — Lest Jesus should faint under it, and die away, and so prevent the farther instances of the malice which they designed. See on Matthew 27:32. And there followed him a great company of people — Especially of women. These were not only his friends and well-wishers, but many others of the common people, who were not his enemies, and were moved with compassion toward him, because they had seen, or at least heard of, his wonderful works, and what a wise, holy, and benevolent man he was, and had reason to think he suffered unjustly; this drew a great crowd after him, some of whom were influenced by pity, others probably by curiosity; but they also, as well as those that were his particular friends, bewailed and lamented him — So that, though there were many that reproached and reviled him, yet there were some that valued him, were sorry for him, and sympathized with him in his sufferings. Observe, reader, the sufferings and death of the Lord Jesus may move the natural affections of many who are strangers to devout affections; and those may bewail Christ who do not savingly believe in him, and truly love him.

Verse 27. Bewailed and lamented him.] ekoptonto, Beat their breasts. See Clarke on “Matthew 11:17”.

Verses 26, 27. And as they led him away — After he had been barbarously scourged and mocked, as is recorded, Matthew 27:26-31, and Mark 15:15-20, where see the notes; they laid hold on one Simon, coming out of the country — Who was probably a friend of Christ’s, and known to be so; and on him they laid the cross — Which doubtless was done to put a reproach upon him; that he might bear it after Jesus — Lest Jesus should faint under it, and die away, and so prevent the farther instances of the malice which they designed. See on Matthew 27:32. And there followed him a great company of people — Especially of women. These were not only his friends and well-wishers, but many others of the common people, who were not his enemies, and were moved with compassion toward him, because they had seen, or at least heard of, his wonderful works, and what a wise, holy, and benevolent man he was, and had reason to think he suffered unjustly; this drew a great crowd after him, some of whom were influenced by pity, others probably by curiosity; but they also, as well as those that were his particular friends, bewailed and lamented him — So that, though there were many that reproached and reviled him, yet there were some that valued him, were sorry for him, and sympathized with him in his sufferings. Observe, reader, the sufferings and death of the Lord Jesus may move the natural affections of many who are strangers to devout affections; and those may bewail Christ who do not savingly believe in him, and truly love him.

27. Company of… women—From the strong terms of sorrow used by Luke, bewailed and lamented him, it is evident that there was in this company much more than the vagabond sympathy of a crowd at an ordinary execution. They wept deeply for the sorrowful fate of the Just One. When Jesus made his triumphal entry a few days before, large crowds joined to form the honouring procession. During the subsequent trial at Jerusalem great had been the excitement in regard to him. The authorities, Jewish, Roman, and Galilean—the Sanhedrim, Pilate, and Herod—had been engaged in deciding his fate. Jesus, therefore, could have been no obscure character, and his crucifixion no obscure event. And there is reason to suppose that this company was largely composed of his true friends, many of whom may have shared in his triumphal entrance.

Verse 28. Weep not for me] Many pious persons have been greatly distressed in their minds, because they could not weep on reading or hearing of the sufferings of Christ. For the relief of all such, let it be for ever known that no human spirit can possibly take any part in the passion of the Messiah. His sufferings were such as only God manifested in the flesh could bear; and, as they were all of an expiatory nature, no man can taste of or share in them. Besides, the sufferings of Christ are not a subject of sorrow to any man; but, on the contrary, of eternal rejoicing to the whole of a lost world. Some have even prayed to participate in the sufferings of Christ. The legend of St. Francis and his stigmata is well known.-He is fabled to have received the marks in his hands, feet, and side. Relative to this point, there are many unwarrantable expressions used by religious people in their prayers and hymns. To give only one instance, how often do we hear these or similar words said or sung:- “Give me to feel thy agonies!

One drop of thy sad cup afford!”

Reader! one drop of this cup would bear down thy soul to endless ruin; and these agonies would annihilate the universe. He suffered alone: for of the people there was none with him; because his sufferings were to make an atonement for the sins of the world: and in the work of redemption he had no helper.

Verses 28, 29. But Jesus turning, said, &c. — Jesus, who ever felt the woes of others more than he did his own, forgetting his distress at the very time that it lay heaviest upon him, turned about, and with a benevolence and tenderness truly divine, said to them, Daughters of Jerusalem, weep not for me, &c. — Not that they were to be blamed for weeping for him, but commended rather: those hearts were hard indeed, that were not affected with such sufferings of such a person; but he bids them weep not only for him, but also and especially for themselves, and for their children, namely, because of the destruction that was coming upon Jerusalem, which some of them would probably live to see, and share in the calamities thereof; or at least their children would, for whom it behooved them to be solicitous. For the days are coming in which they shall say, Blessed are the barren, &c. — As if he had said, “The calamities about to fall on you and your children are most terrible, and call for the bitterest lamentations; for in those days of vengeance you will vehemently wish that you had not given birth to a generation whose wickedness has rendered them objects of the divine wrath to a degree that never was experienced in the world before. And the thoughts of those calamities afflict my soul far more than the feeling of my own sufferings.” These words sufficiently imply that the days of distress and misery were coming, and would fall on them and on their children; which indeed they did in a most awful manner; though at that time there was not any appearance of such an immediate ruin: nor would the wisest politician have inferred it from the present state of affairs. The prediction was especially fulfilled during that grievous famine which so miserably afflicted Jerusalem during the siege. For, as Josephus reports, (Bell., 5:10,) mothers snatched the food from their infants out of their very mouths: and again, in another place, (Bell., 5:12,) the houses were full of women and children, who perished by famine. But Josephus relates a still more horrid story, which our Lord, with his spirit of prophecy, had probably in view. He says, (Bell., 6:3,) “There was one Mary, the daughter of Eleazer, illustrious for her family and riches. She, having been stripped and plundered of all her substance and provisions by the soldiers, out of necessity and fury killed her own sucking child, and having boiled him, devoured half of him, and covering up the rest, preserved it for another time. The soldiers soon came, allured by the smell of victuals, and threatened to kill her immediately if she would not produce what she had dressed. But she replied, that she had preserved a good part for them, and uncovered the relict of her son. Dread and astonishment seized them, and they stood stupified at the sight. ‘But this,’ said she, ‘is my own son, and this my work. Eat, for even I have eaten. Be not you more tender than a woman, nor more compassionate than a mother. But, if you have a religious abhorrence of my victim, I truly have eaten half; and let the rest remain for me.’ They went away trembling, fearful to do this one thing; and hardly left this food for the mother. The whole city was struck with horrors” says the historian, “at this wickedness; and they were pronounced blessed, who died before they had heard or seen such great evils.”

28. Daughters of Jerusalem—A beautiful but now a sad title. It means heiresses of woe. Weep not for me—A mere natural sympathy awakened even over the narrative of the Saviour’s crucifixion, though serving to attract attention to the solemn subject, and to be the entrance to deeper views, has in itself no saving power. But weep for yourselves—The Saviour does not condemn their tears for him, but warns them that they have not more than enough for their own fate. And for your children—The younger married persons in this crowd probably saw and shared in the woes of the destruction of Jerusalem forty years later. But it must have been mostly the generation of their children who suffered the destruction itself.

Verses 28, 29. But Jesus turning, said, &c. — Jesus, who ever felt the woes of others more than he did his own, forgetting his distress at the very time that it lay heaviest upon him, turned about, and with a benevolence and tenderness truly divine, said to them, Daughters of Jerusalem, weep not for me, &c. — Not that they were to be blamed for weeping for him, but commended rather: those hearts were hard indeed, that were not affected with such sufferings of such a person; but he bids them weep not only for him, but also and especially for themselves, and for their children, namely, because of the destruction that was coming upon Jerusalem, which some of them would probably live to see, and share in the calamities thereof; or at least their children would, for whom it behooved them to be solicitous. For the days are coming in which they shall say, Blessed are the barren, &c. — As if he had said, “The calamities about to fall on you and your children are most terrible, and call for the bitterest lamentations; for in those days of vengeance you will vehemently wish that you had not given birth to a generation whose wickedness has rendered them objects of the divine wrath to a degree that never was experienced in the world before. And the thoughts of those calamities afflict my soul far more than the feeling of my own sufferings.” These words sufficiently imply that the days of distress and misery were coming, and would fall on them and on their children; which indeed they did in a most awful manner; though at that time there was not any appearance of such an immediate ruin: nor would the wisest politician have inferred it from the present state of affairs. The prediction was especially fulfilled during that grievous famine which so miserably afflicted Jerusalem during the siege. For, as Josephus reports, (Bell., 5:10,) mothers snatched the food from their infants out of their very mouths: and again, in another place, (Bell., 5:12,) the houses were full of women and children, who perished by famine. But Josephus relates a still more horrid story, which our Lord, with his spirit of prophecy, had probably in view. He says, (Bell., 6:3,) “There was one Mary, the daughter of Eleazer, illustrious for her family and riches. She, having been stripped and plundered of all her substance and provisions by the soldiers, out of necessity and fury killed her own sucking child, and having boiled him, devoured half of him, and covering up the rest, preserved it for another time. The soldiers soon came, allured by the smell of victuals, and threatened to kill her immediately if she would not produce what she had dressed. But she replied, that she had preserved a good part for them, and uncovered the relict of her son. Dread and astonishment seized them, and they stood stupified at the sight. ‘But this,’ said she, ‘is my own son, and this my work. Eat, for even I have eaten. Be not you more tender than a woman, nor more compassionate than a mother. But, if you have a religious abhorrence of my victim, I truly have eaten half; and let the rest remain for me.’ They went away trembling, fearful to do this one thing; and hardly left this food for the mother. The whole city was struck with horrors” says the historian, “at this wickedness; and they were pronounced blessed, who died before they had heard or seen such great evils.”

29. They shall say—Here is a significant change from the second person to the third; from ye to they. Perhaps the they refers to children; perhaps impersonally to the wicked in the day of Jerusalem’s destruction.

V. 30. Hosea 10:8.

Verse 30. Mountains, fall on us] As this refers to the destruction of Jerusalem, and as the same expressions are used, Revelation 6:16, Dr. Lightfoot conjectures that the whole of that chapter may relate to the same event.

Verses 30, 31. Then shall they begin to say to the mountains, Fall on us, &c. — Proverbial expressions, to signify their desire of any shelter or refuge; and so very desirous were they of hiding themselves, that some thousands of them crept even into the common sewers, and there miserably perished, or were dragged out to slaughter. (Bell., 6:9.) For if they do these things in a green tree, what shall be done in the dry — If the Romans are permitted by Heaven to inflict such heavy punishments on me, who am innocent, how dreadful must the vengeance be which they shall inflict on the nation, whose sins cry aloud to heaven, hastening the pace of the divine judgments, and rendering the perpetrators as fit for punishments as dry wood is for burning. The expression is proverbial; and was in frequent use among the Jews, who compared a good man to a green tree, and a bad man to a dead and dry one. It is as if our Lord had said, If a righteous person suffer thus, what will become of the wicked? Of those who are as ready for destruction, as dry wood is for the fire? Compare Ezekiel 20:47, with Ezekiel 21:3, where God’s burning every green and every dry tree is explained to be, his destroying the righteous and the wicked together. See also Psalm 1:3, where a good man is compared to a green tree full of leaves: and both Christ and John the Baptist resemble bad men to dry, dead, and barren trees.

30. To the mountains, Fall on us—Terrible as is the earthquake which throws mountains and hills upon the inhabitants of the earth, that covering would be a refuge from the more terrible forms of divine wrath.

V. 31. If they do these things in the green tree, what shall be done in the dry?-Our Lord makes use of a proverbial expression, frequent among the Jews, who compare a good man to a green tree, and a bad man to a dead one: as if he had said, If an innocent person suffer thus, what will become of the wicked? Of those who are as ready for destruction as dry wood for the fire?

Verse 31. If they do these things in a green tree] This seems to be a proverbial expression, the sense of which is: If they spare not a tree which, by the beauty of its foliage, abundance and excellence of its fruits, deserves to be preserved, then the tree which is dry and withered will surely be cut down. If an innocent man be put to death in the very face of justice, in opposition to all its dictates and decisions, by a people who profess to be governed and directed by Divine laws, what desolation, injustice, and oppression may not be expected, when anarchy and confusion sit in the place where judgment and justice formerly presided? Our Lord alludes prophetically to those tribulations which fell upon the Jewish people about forty years after. See the notes on Matthew 24:1-51.

Verses 30, 31. Then shall they begin to say to the mountains, Fall on us, &c. — Proverbial expressions, to signify their desire of any shelter or refuge; and so very desirous were they of hiding themselves, that some thousands of them crept even into the common sewers, and there miserably perished, or were dragged out to slaughter. (Bell., 6:9.) For if they do these things in a green tree, what shall be done in the dry — If the Romans are permitted by Heaven to inflict such heavy punishments on me, who am innocent, how dreadful must the vengeance be which they shall inflict on the nation, whose sins cry aloud to heaven, hastening the pace of the divine judgments, and rendering the perpetrators as fit for punishments as dry wood is for burning. The expression is proverbial; and was in frequent use among the Jews, who compared a good man to a green tree, and a bad man to a dead and dry one. It is as if our Lord had said, If a righteous person suffer thus, what will become of the wicked? Of those who are as ready for destruction, as dry wood is for the fire? Compare Ezekiel 20:47, with Ezekiel 21:3, where God’s burning every green and every dry tree is explained to be, his destroying the righteous and the wicked together. See also Psalm 1:3, where a good man is compared to a green tree full of leaves: and both Christ and John the Baptist resemble bad men to dry, dead, and barren trees.

31. In a green tree… in the dry—A usual interpretation of this verse may be best given in the words of Bloomfield: “A proverbial form of expression; for (as we find from Psalm 1:3; Ezekiel 20:47; Eccl. 6:3, and especially the Rabbinical writers,) the Hebrews were accustomed to figuratively call the righteous, green trees, and the wicked, dry ones. Hence the sense here is: “If the innocent and the righteous be thus cut off, what may not be expected to befal the wicked and disobedient at the day of visitation, which impends over you.” But we are convinced that this is not the meaning of the passage. The green tree and the dry represent, if we rightly understand it, Jerusalem in its living and vigorous state, and Jerusalem in its dry and withered state. If in the former she commits crimes like these, what will be her judgments in the latter.

Verse 32. Two other malefactors] ~eteroi duo kakourgoi, should certainly be translated two others, malefactors, as in the Bibles published by the King’s printer, Edinburgh. As it now stands in the text, it seems to intimate that our blessed Lord was also a malefactor.

Verses 32-34. There were also two other malefactors — This should rather be rendered, Two others, who were malefactors, were also led with him to be put to death. The distinction between Jesus and the malefactors is remarkably preserved in the next verse. And when they were come to the place called Calvary — See on Matthew 27:33, and Mark 15:22; there they crucified him — That is, nailed him to the cross; and the malefactors, one on the right hand, and the other on the left — So that he was in the midst of two thieves, as if he had been the greatest criminal of the three. Thus he was not only treated as a transgressor, but numbered with them, and exhibited as the worst of them. Then said Jesus — Our Lord passed most of the time on the cross in silence; yet seven sentences, which he spake thereon, are recorded by the four evangelists, though no one evangelist has recorded them all. Hence it appears that the four gospels are, as it were, four parts, which, joined together, make one symphony: sometimes one of these only sounds; sometimes two or three; sometimes all sound together. Father — So he speaks, both at the beginning and at the end of his sufferings on the cross; forgive them — How striking is this passage! He made no manner of resistance to the cruel violence of his enemies; nor did he revile them, even when they were distorting his limbs, as on a rack; nay, on the contrary, even while they were actually nailing him to the cross, he seems to feel the injury they did to their own souls, more than the wounds which they gave him; and, as it were, to forget his own anguish, out of a concern for their salvation! In the midst of the agonies which he suffered, he pours out a compassionate prayer for those that were imbruing their hands in his blood, pleading the only excuse which the most extensive charity could suggest; Father, forgive them; for they know not what they do — Thus did our Lord Jesus, though expiring by the tortures which he felt, give us an example of that benevolence which he hath commanded us to practise; and breathe out at once a prayer and an apology for his executioners. The Roman soldiers, who were the immediate instruments of his death, had indeed but little knowledge of him; and the Jews, who were the authors of it, through their obstinate prejudices, apprehended not who he was: for if they had known him, they would not have crucified the Lord of glory, 1 Corinthians 2:8. And how eminently was this prayer of Christ heard! It procured forgiveness for all that were, or afterward became, penitent, and a suspension of vengeance even for the impenitent. And they parted his raiment, &c. — See on Matthew 27:35, 36.

Verse 33. The place-called Calvary] See Clarke on “Matthew 27:33”.

They crucified him] See the nature of this punishment explained Matthew 27:35.

Verses 32-34. There were also two other malefactors — This should rather be rendered, Two others, who were malefactors, were also led with him to be put to death. The distinction between Jesus and the malefactors is remarkably preserved in the next verse. And when they were come to the place called Calvary — See on Matthew 27:33, and Mark 15:22; there they crucified him — That is, nailed him to the cross; and the malefactors, one on the right hand, and the other on the left — So that he was in the midst of two thieves, as if he had been the greatest criminal of the three. Thus he was not only treated as a transgressor, but numbered with them, and exhibited as the worst of them. Then said Jesus — Our Lord passed most of the time on the cross in silence; yet seven sentences, which he spake thereon, are recorded by the four evangelists, though no one evangelist has recorded them all. Hence it appears that the four gospels are, as it were, four parts, which, joined together, make one symphony: sometimes one of these only sounds; sometimes two or three; sometimes all sound together. Father — So he speaks, both at the beginning and at the end of his sufferings on the cross; forgive them — How striking is this passage! He made no manner of resistance to the cruel violence of his enemies; nor did he revile them, even when they were distorting his limbs, as on a rack; nay, on the contrary, even while they were actually nailing him to the cross, he seems to feel the injury they did to their own souls, more than the wounds which they gave him; and, as it were, to forget his own anguish, out of a concern for their salvation! In the midst of the agonies which he suffered, he pours out a compassionate prayer for those that were imbruing their hands in his blood, pleading the only excuse which the most extensive charity could suggest; Father, forgive them; for they know not what they do — Thus did our Lord Jesus, though expiring by the tortures which he felt, give us an example of that benevolence which he hath commanded us to practise; and breathe out at once a prayer and an apology for his executioners. The Roman soldiers, who were the immediate instruments of his death, had indeed but little knowledge of him; and the Jews, who were the authors of it, through their obstinate prejudices, apprehended not who he was: for if they had known him, they would not have crucified the Lord of glory, 1 Corinthians 2:8. And how eminently was this prayer of Christ heard! It procured forgiveness for all that were, or afterward became, penitent, and a suspension of vengeance even for the impenitent. And they parted his raiment, &c. — See on Matthew 27:35, 36.

33. Place… called Calvary—See note on Matthew 27:33. § 141.—TRANSACTIONS WHILE JESUS WAS ON THE CROSS UNTIL HE EXPIRED, 33-46. See notes on Matthew 27:35-50; Mark 15:24-37; John 19:18-30.

V. 34. Then said Jesus-Our Lord passed most of the time on the cross in silence: yet seven sentences which he spoke thereon are recorded by the four evangelists, though no one evangelist has recorded them all. Hence it appears that the four Gospels are, as it were, four parts, which, joined together, make one symphony. Sometimes one of these only, sometimes two or three, sometimes all sound together.

Father-So he speaks both in the beginning and at the end of his sufferings on the cross:

Forgive them-How striking is this passage! While they are actually nailing him to the cross, he seems to feel the injury they did to their own souls more than the wounds they gave him; and as it were to forget his own anguish out of a concern for their own salvation.

And how eminently was his prayer heard! It procured forgiveness for all that were penitent, and a suspension of vengeance even for the impenitent.

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.

Verses 32-34. There were also two other malefactors — This should rather be rendered, Two others, who were malefactors, were also led with him to be put to death. The distinction between Jesus and the malefactors is remarkably preserved in the next verse. And when they were come to the place called Calvary — See on Matthew 27:33, and Mark 15:22; there they crucified him — That is, nailed him to the cross; and the malefactors, one on the right hand, and the other on the left — So that he was in the midst of two thieves, as if he had been the greatest criminal of the three. Thus he was not only treated as a transgressor, but numbered with them, and exhibited as the worst of them. Then said Jesus — Our Lord passed most of the time on the cross in silence; yet seven sentences, which he spake thereon, are recorded by the four evangelists, though no one evangelist has recorded them all. Hence it appears that the four gospels are, as it were, four parts, which, joined together, make one symphony: sometimes one of these only sounds; sometimes two or three; sometimes all sound together. Father — So he speaks, both at the beginning and at the end of his sufferings on the cross; forgive them — How striking is this passage! He made no manner of resistance to the cruel violence of his enemies; nor did he revile them, even when they were distorting his limbs, as on a rack; nay, on the contrary, even while they were actually nailing him to the cross, he seems to feel the injury they did to their own souls, more than the wounds which they gave him; and, as it were, to forget his own anguish, out of a concern for their salvation! In the midst of the agonies which he suffered, he pours out a compassionate prayer for those that were imbruing their hands in his blood, pleading the only excuse which the most extensive charity could suggest; Father, forgive them; for they know not what they do — Thus did our Lord Jesus, though expiring by the tortures which he felt, give us an example of that benevolence which he hath commanded us to practise; and breathe out at once a prayer and an apology for his executioners. The Roman soldiers, who were the immediate instruments of his death, had indeed but little knowledge of him; and the Jews, who were the authors of it, through their obstinate prejudices, apprehended not who he was: for if they had known him, they would not have crucified the Lord of glory, 1 Corinthians 2:8. And how eminently was this prayer of Christ heard! It procured forgiveness for all that were, or afterward became, penitent, and a suspension of vengeance even for the impenitent. And they parted his raiment, &c. — See on Matthew 27:35, 36.

34. Said Jesus, Father—The sacrifice is commenced, and at the same time the great INTERCESSION is inaugurated. The former renders the latter possible, and gives it prevalence. And the intercession is the voice which expresses the force and power of the sacrifice. Father—It is as Son he both atones and intercedes with the Father. Forgive—For the sacrifice which makes forgiveness possible is now being made. For—He is about to give the reason why the forgiveness now made possible should be bestowed. It is not that the sinner is innocent; for then no forgiveness would be needed: but it is, that such is the palliation, that their sin is within the range of pardon. They know not what they do—Just in that proportion that this is the fact their case either reaches innocence, and so needs no pardon, or approaches it, and so is in reach of pardon. If a case exists, as, for instance, Caiaphas, of one who knows, without any ignorance, this is no prayer for him. If, like Pilate, any one knows not that he is killing the prince of life, but knows he is slaying an innocent man, his guilt, proportioned to his knowledge, is heinous but not beyond pardon upon repentance. And so they all perhaps knew not what they did to the full extent; but they knew too well what they did to some extent. The very crowd that cried Crucify him, and the soldiers that drove the nail, knew not all, but knew too much for their own innocence or for their own good. And ignorance, to be an excuse, must be sincere and unavoidable; and it must be the ignorance of a will that would have done right had it known the truth. Error must not only be honest but honestly come by. And from all this we may well conclude, that our ignorance is so precarious an excuse that we do well not to look to our innocence for justification, but fling ourselves for pardon on the great sacrifice for sin. It was argued by an acute Jew, that if Christ was truly Son of God his prayer would have been heard, and the Jews would not have been, as Christians admit they have been, punished for their sin. But this, like every other prayer, is offered on condition that its answer and fulfilment be in accordance with the divine order. (See notes on Matthew 26:39, 42.) It presents the sinner to God the Father as within the reach of pardon in view of Christ’s great sacrifice; it proffers that sacrifice in his death, and asks that pardon may be granted, in the resulting conditions of pardon. In order to that pardon, the sacrifice, the intercession, the Spirit of grace, and the sinner’s repentance and accepting faith, must all concur. And this prayer from the human Jesus attains the utmost height of the moral sublime. If God were to become man, what could he do more godlike? If God were to blend in nature with man, to what purer, holier, higher manhood could he exalt our nature? Well did the French infidel, Rousseau, declare, “Socrates died like a philosopher, but Jesus Christ died like a God.”

V. 35. If thou be the Christ; Luke 23:37. If thou be the king-The priests deride the name of Messiah: the soldiers the name of king.

Verse 35. Derided him] Treated him with the utmost contempt, exemukthrizon, in the most infamous manner. See the meaning of this word explained, Luke 16:14.

Verses 35-37. And the people stood beholding — Him hanging on the cross, being, it seems, not at all concerned, but rather pleasing themselves with the spectacle. And the rulers — Whom, from their office, one would have supposed to be men of sense and men of honour, stood among the rabble; and derided him, saying, He saved others, let him save himself — Thus do they upbraid him for the good works he had done, as if it were indeed for these that they crucified him. They triumph over him as if they had conquered him, at the time that he was conquering sin and death for them! They challenge him to save himself from the cross, when he was saving others by the cross! See on Matthew 27:39-44. Let him save himself if he be Christ, the chosen of God — If he really be the true Messiah, the elect of God, and, in consequence of that divine choice, be the king of Israel, as he has often pretended, let him save himself from death, that we may see a demonstration of his saving power; and we will then believe him. Or, if he, as the Messiah, would deliver our nation from the Romans, (to do which they supposed would be the principal office of the Messiah,) let him deliver himself from the Romans that have him now in their hands. Thus these Jewish rulers ridiculed him, as captivated by the Romans instead of subduing them. The expression, o tou qeou eklektov, the elect, or chosen of God, is taken from Isaiah 42:1, and appears to be one of those titles by which the Messiah was at that time distinguished. The soldiers also — Who kept guard at that time, joined with the rest of the spectators; and mocked him, coming and offering him vinegar — To drink in the midst of his agonies. Compare John 19:29. And saying — As the rulers and people had done; if thou be the king of the Jews — As thou hast frequently pretended to be, before thou undertakest to deliver them, save thyself — From our power, and thus begin to assert thy claim to a supreme authority. Their insult, it seems, did not lie in their offering our Lord vinegar, for that was the soldiers’ common drink, when mixed with water; (see note on Matthew 27:48;) but it lay in what they said to him when they offered it, reproaching him for pretending to be a king, when he was so poor and mean a person, and now about to expire as a malefactor. As this claim of being a king, seemed to the soldiers most derogatory to the Roman authority, it is no wonder that they grounded their insult on this, rather than his professing himself the Son of God. Thus the priests derided his claiming the title of the Messiah, and the Romans his claiming that of a king.

35. He saved others—Saved them by his miracles from disease and death. Let him save himself—This is the true test miracle. All his other deeds of power and mercy are of no validity, unless he now asserts his power and demonstrates his Messiahship by making his own crucifixion impossible. If he can be crucified he is not the Christ. This argument, derived from the rulers, satisfies the people. If he be Christ—If he be the MESSIAH.

Verse 36. Offering him vinegar] See Clarke on “Matthew 27:34”. Vinegar or small sour wine, was a common drink of the Roman soldiers; and it is supposed that wherever they were on duty they had a vessel of this liquor standing by. It appears that at least two cups were given to our Lord; one before he was nailed to the cross, viz. of wine mingled with myrrh, and another of vinegar, while he hung on the cross. Some think there were three cups: ONE of wine mixed with myrrh; the SECOND, of vinegar mingled with gall; and the THIRD, of simple vinegar. Allow these three cups, and the different expressions in all the evangelists will be included. See Lightfoot.

Verses 35-37. And the people stood beholding — Him hanging on the cross, being, it seems, not at all concerned, but rather pleasing themselves with the spectacle. And the rulers — Whom, from their office, one would have supposed to be men of sense and men of honour, stood among the rabble; and derided him, saying, He saved others, let him save himself — Thus do they upbraid him for the good works he had done, as if it were indeed for these that they crucified him. They triumph over him as if they had conquered him, at the time that he was conquering sin and death for them! They challenge him to save himself from the cross, when he was saving others by the cross! See on Matthew 27:39-44. Let him save himself if he be Christ, the chosen of God — If he really be the true Messiah, the elect of God, and, in consequence of that divine choice, be the king of Israel, as he has often pretended, let him save himself from death, that we may see a demonstration of his saving power; and we will then believe him. Or, if he, as the Messiah, would deliver our nation from the Romans, (to do which they supposed would be the principal office of the Messiah,) let him deliver himself from the Romans that have him now in their hands. Thus these Jewish rulers ridiculed him, as captivated by the Romans instead of subduing them. The expression, o tou qeou eklektov, the elect, or chosen of God, is taken from Isaiah 42:1, and appears to be one of those titles by which the Messiah was at that time distinguished. The soldiers also — Who kept guard at that time, joined with the rest of the spectators; and mocked him, coming and offering him vinegar — To drink in the midst of his agonies. Compare John 19:29. And saying — As the rulers and people had done; if thou be the king of the Jews — As thou hast frequently pretended to be, before thou undertakest to deliver them, save thyself — From our power, and thus begin to assert thy claim to a supreme authority. Their insult, it seems, did not lie in their offering our Lord vinegar, for that was the soldiers’ common drink, when mixed with water; (see note on Matthew 27:48;) but it lay in what they said to him when they offered it, reproaching him for pretending to be a king, when he was so poor and mean a person, and now about to expire as a malefactor. As this claim of being a king, seemed to the soldiers most derogatory to the Roman authority, it is no wonder that they grounded their insult on this, rather than his professing himself the Son of God. Thus the priests derided his claiming the title of the Messiah, and the Romans his claiming that of a king.

36. Soldiers… offering him vinegar—Pretending to share with him their posca, or ordinary stimulating drink.

Verses 35-37. And the people stood beholding — Him hanging on the cross, being, it seems, not at all concerned, but rather pleasing themselves with the spectacle. And the rulers — Whom, from their office, one would have supposed to be men of sense and men of honour, stood among the rabble; and derided him, saying, He saved others, let him save himself — Thus do they upbraid him for the good works he had done, as if it were indeed for these that they crucified him. They triumph over him as if they had conquered him, at the time that he was conquering sin and death for them! They challenge him to save himself from the cross, when he was saving others by the cross! See on Matthew 27:39-44. Let him save himself if he be Christ, the chosen of God — If he really be the true Messiah, the elect of God, and, in consequence of that divine choice, be the king of Israel, as he has often pretended, let him save himself from death, that we may see a demonstration of his saving power; and we will then believe him. Or, if he, as the Messiah, would deliver our nation from the Romans, (to do which they supposed would be the principal office of the Messiah,) let him deliver himself from the Romans that have him now in their hands. Thus these Jewish rulers ridiculed him, as captivated by the Romans instead of subduing them. The expression, o tou qeou eklektov, the elect, or chosen of God, is taken from Isaiah 42:1, and appears to be one of those titles by which the Messiah was at that time distinguished. The soldiers also — Who kept guard at that time, joined with the rest of the spectators; and mocked him, coming and offering him vinegar — To drink in the midst of his agonies. Compare John 19:29. And saying — As the rulers and people had done; if thou be the king of the Jews — As thou hast frequently pretended to be, before thou undertakest to deliver them, save thyself — From our power, and thus begin to assert thy claim to a supreme authority. Their insult, it seems, did not lie in their offering our Lord vinegar, for that was the soldiers’ common drink, when mixed with water; (see note on Matthew 27:48;) but it lay in what they said to him when they offered it, reproaching him for pretending to be a king, when he was so poor and mean a person, and now about to expire as a malefactor. As this claim of being a king, seemed to the soldiers most derogatory to the Roman authority, it is no wonder that they grounded their insult on this, rather than his professing himself the Son of God. Thus the priests derided his claiming the title of the Messiah, and the Romans his claiming that of a king.

V. 38. Matthew 27:37; Mark 15:26; John 19:19.

Verse 38. A superscription] See Matthew 27:37.

ln letters of Greek, and Latin and Hebrew] The inscription was written in all these languages, which were the most common, that all might see the reason why he was put to death. The inscription was written in Greek, on account of the Hellenistic Jews, who were then at Jerusalem because of the passover; it was written in Latin, that being the language of the government under which he was crucified; and it was written in Hebrew, that being the language of the place in which this deed of darkness was committed. But, by the good providence of God, the inscription itself exculpated him, and proved the Jews to be rebels against, and murderers of, their king. See Clarke’s note on “Matthew 27:37”. It is not to be wondered at that they wished Pilate to alter this inscription, John 19:21, as it was a record of their infamy.

Verse 38. A superscription also was written over him, &c. — THIS IS THE KING OF THE JEWS — No transposition is necessary here: for Luke does not tell us when the superscription was written, so far is he from saying that it was written after Jesus was mocked. He only observes in general that there was a title placed over him, and by mentioning it together with the insults, insinuates that it was one of them. The Evangelist John has marked the particular time when the title was written and affixed, 19:9. See notes on Matthew 27:37, 38.

38. Letters of Greek, and Latin, and Hebrew—The Greek was the universal language of literature; the Latin was the language of the Roman empire; the Hebrew (being the Aramean or Chaldee-Syriac) was spoken vernacularly by the Jews. The rabbins say there are three most perfect languages: the Roman for battle, the Greek for conversation, the Syriac for prayers.

V. 39. And one of the malefactors reviled him-St. Matthew says, the robbers: St. Mark, they that were crucified with him, reviled him. Either therefore St. Matthew and Mark put the plural for the singular (as the best authors sometimes do) or both reviled him at the first, till one of them felt "the overwhelming power of saving grace."

Verse 39. One of the malefactors which were hanged.] It is likely that the two robbers were not nailed to their crosses, but only tied to them by cords, and thus they are represented in ancient paintings. If not nailed, they could not have suffered much, and therefore they were found still alive when the soldiers came to give the coup de grace, which put a speedy end to their lives. John 19:31-33.

Verses 39-41. And one of the malefactors railed on him — The word kakourgov, here rendered malefactor, does not always denote a thief, or robber, but was a term likewise applied to the Jewish soldiers, who were hurried by their zeal to commit some crime, in opposition to the Roman authority. As Matthew and Mark represent both the malefactors here spoken of as reviling our Lord, we must either suppose that they both did so at first, and that afterward one of them, by divine grace co-operating with the extraordinary circumstances in which he was now placed, was brought to repentance; or that those evangelists put the plural number for the singular, as the best authors sometimes do. This seems most probable, because, if this malefactor, while on the cross, had been guilty of reviling Christ, it is likely that, when he rebuked his fellow-criminal, he would have confessed his sin in that particular, and have assigned some reason for so suddenly altering his opinion of Christ. But, indeed, it is by no means certain that his repentance did not commence till he hung on the cross. For any thing we know to the contrary, he might have repented and turned to God long before; his condemnation to death, and his sufferings in prison, being made, through divine grace, the means of producing that effect. Or, he might have heard our Lord preach in the course of his ministry, and have seen some of his miracles, and from a consideration of both joined together, might have been solidly convinced that he was the Messiah. And, with regard to the crime for which he was condemned to die, it might have been committed before such conviction took place, though not discovered till some time afterward. Or, like many professors of religion in every age, holding the truth in unrighteousness, he might have been overcome by temptation, so as to commit some gross act of wickedness, by which he had forfeited his life, but of which he had afterward sincerely repented. This supposition would account for his declaration concerning Christ, that he had done nothing amiss — Ouden atopon, nothing improper, disorderly, or out of place, as the words signify: a declaration which he certainly could with no propriety have made, unless he had firmly believed Jesus to be the true Messiah, and therefore innocent of those things which the Jews laid to his charge. Be this as it may, at whatever time, and in whatever way he was brought to repentance, he now gave evident proof, indeed all the proof which in his circumstances could be given, that his repentance was genuine; bringing forth all such fruits as were meet for repentance: 1st, In publicly confessing his guilt, and desert of the punishment inflicted on him. 2d, In reproving his fellow-criminal. 3d, In bearing an honourable testimony to Christ, and that at a time when the chief priests, scribes, and elders, and all the multitude, were condemning and reviling him; and he was in such disgraceful circumstances as stumbled even his own disciples. 4th, In professing, and evidently possessing, faith in a future state, and in the righteous retributions thereof, evidently manifested when, in reproving his fellow-sinner, he said, Dost thou not fear God? that is, fear his vengeance in another world; for they had nothing to fear in this, beyond the crucifixion which they were now suffering. 5th, By reposing his confidence in Christ, as the Lord of that world, at a time when his enemies were triumphing over him, and he himself, abandoned by most of his friends, was expiring on a cross. In short, as Dr. Whitby observes, “This thief improved his time at last in such an extraordinary manner, as, perhaps, no man ever did before, or will do hereafter. He then believed Christ to be the Saviour of the world, when one of his disciples had betrayed, another had denied him, and all of them had forsook him! to be the Son of God, the Lord of life, when he was hanging on the cross, suffering the pangs of death, and seemingly deserted by his Father! he proclaims him the Lord of paradise, when all the Jews condemned him, and the Gentiles crucified him as an impostor and malefactor! He feared God, acknowledged the justice of his punishment, and with patience submitted to it. He condemned himself, and justified the holy Jesus, declaring that he had done nothing amiss. He was solicitous, not for the preservation of his body, but the salvation of his soul; nor only for his own, but the salvation of his brother thief, whom he so charitably reprehends, so earnestly requests not to proceed in his blasphemous language, so lovingly invites to the fear of God. So that the glory which he did to Christ by his faith and piety, upon the cross, seems such as the whole series of a pious life in other men can hardly parallel.” Upon the whole, this penitent malefactor was a remarkable instance of the power of divine grace, especially if his conversion was effected while he hung on the cross. But this gives no encouragement to any to put off their repentance till they are on their death-beds, in hopes they shall then 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 they shall either have time or grace to repent when they are sick and dying; but every man may be sure that he cannot have the advantages which this penitent thief had, whose case was altogether extraordinary, and who was placed in the midst of scenes and circumstances of the most affecting kind. He heard the blasphemous reproaches and revilings cast upon him whom he, now at least, if not before, knew to be not only a righteous man, but the true Messiah, the Son of God; beheld the barbarous cruelties exercised upon him, the unparalleled patience with which he suffered, and the benevolent and forgiving spirit which he manifested toward his murderers: not to mention the preternatural darkness which had begun to take place, sufficient, one would have supposed, to produce astonishment and dread in all whose hearts were not perfectly hardened. To which may be added, that the conversion of this sinner was designed to be a singular instance of the power of Christ’s grace, and to put a peculiar glory upon him when he was now in his lowest estate of humiliation and suffering.

39. One of the malefactors—As to the question whether both thieves at first reviled Jesus, we refer to our notes on Matthew 27:44, 49. Railed—The miraculous darkness and relentings of heart had already commenced. One of the malefactors is earliest to feel the solemn influences, while the other continues his mockeries of Jesus.

V. 40. The other rebuked him-What a surprising degree was here of repentance, faith, and other graces! And what abundance of good works, in his public confession of his sin, reproof of his fellow criminal, his honourable testimony to Christ, and profession of faith in him, while he was in so disgraceful circumstances as were stumbling even to his disciples! This shows the power of Divine grace. But it encourages none to put off their repentance to the last hour; since, as far as appears, this was the first time this criminal had an opportunity of knowing any thing of Christ, and his conversion was designed to put a peculiar glory on our Saviour in his lowest state, while his enemies derided him, and his own disciples either denied or forsook him.

Verse 40. Dost not thou fear God] The sufferings of this person had been sanctified to him, so that his heart was open to receive help from the hand of the Lord: he is a genuine penitent, and gives the fullest proof he can give of it, viz. the acknowledgment of the justice of his sentence. He had sinned, and he acknowledges his sin; his heart believes unto righteousness, and with his tongue he makes confession unto salvation. While he condemns himself he bears testimony that Jesus was innocent. Bishop PEARCE supposes that these were not robbers in the common sense of the word, but Jews who took up arms on the principle that the Romans were not to be submitted to, and that their levies of tribute money were oppressive; and therefore they made no scruple to rob all the Romans they met with. These Jews Josephus calls lhstai, robbers, the same term used by the evangelists. This opinion gains some strength from the penitent thief’s confession: We receive the reward of our deeds-we rose up against the government, and committed depredations in the country; but this man hath done nothing amiss-atopon, out of place, disorderly,-nothing calculated to raise sedition or insurrection; nor inconsistent with his declarations of peace and good will towards all men, nor with the nature of that spiritual kingdom which he came to establish among men; though he is now crucified under the pretence of disaffection to the Roman government.

Verses 39-41. And one of the malefactors railed on him — The word kakourgov, here rendered malefactor, does not always denote a thief, or robber, but was a term likewise applied to the Jewish soldiers, who were hurried by their zeal to commit some crime, in opposition to the Roman authority. As Matthew and Mark represent both the malefactors here spoken of as reviling our Lord, we must either suppose that they both did so at first, and that afterward one of them, by divine grace co-operating with the extraordinary circumstances in which he was now placed, was brought to repentance; or that those evangelists put the plural number for the singular, as the best authors sometimes do. This seems most probable, because, if this malefactor, while on the cross, had been guilty of reviling Christ, it is likely that, when he rebuked his fellow-criminal, he would have confessed his sin in that particular, and have assigned some reason for so suddenly altering his opinion of Christ. But, indeed, it is by no means certain that his repentance did not commence till he hung on the cross. For any thing we know to the contrary, he might have repented and turned to God long before; his condemnation to death, and his sufferings in prison, being made, through divine grace, the means of producing that effect. Or, he might have heard our Lord preach in the course of his ministry, and have seen some of his miracles, and from a consideration of both joined together, might have been solidly convinced that he was the Messiah. And, with regard to the crime for which he was condemned to die, it might have been committed before such conviction took place, though not discovered till some time afterward. Or, like many professors of religion in every age, holding the truth in unrighteousness, he might have been overcome by temptation, so as to commit some gross act of wickedness, by which he had forfeited his life, but of which he had afterward sincerely repented. This supposition would account for his declaration concerning Christ, that he had done nothing amiss — Ouden atopon, nothing improper, disorderly, or out of place, as the words signify: a declaration which he certainly could with no propriety have made, unless he had firmly believed Jesus to be the true Messiah, and therefore innocent of those things which the Jews laid to his charge. Be this as it may, at whatever time, and in whatever way he was brought to repentance, he now gave evident proof, indeed all the proof which in his circumstances could be given, that his repentance was genuine; bringing forth all such fruits as were meet for repentance: 1st, In publicly confessing his guilt, and desert of the punishment inflicted on him. 2d, In reproving his fellow-criminal. 3d, In bearing an honourable testimony to Christ, and that at a time when the chief priests, scribes, and elders, and all the multitude, were condemning and reviling him; and he was in such disgraceful circumstances as stumbled even his own disciples. 4th, In professing, and evidently possessing, faith in a future state, and in the righteous retributions thereof, evidently manifested when, in reproving his fellow-sinner, he said, Dost thou not fear God? that is, fear his vengeance in another world; for they had nothing to fear in this, beyond the crucifixion which they were now suffering. 5th, By reposing his confidence in Christ, as the Lord of that world, at a time when his enemies were triumphing over him, and he himself, abandoned by most of his friends, was expiring on a cross. In short, as Dr. Whitby observes, “This thief improved his time at last in such an extraordinary manner, as, perhaps, no man ever did before, or will do hereafter. He then believed Christ to be the Saviour of the world, when one of his disciples had betrayed, another had denied him, and all of them had forsook him! to be the Son of God, the Lord of life, when he was hanging on the cross, suffering the pangs of death, and seemingly deserted by his Father! he proclaims him the Lord of paradise, when all the Jews condemned him, and the Gentiles crucified him as an impostor and malefactor! He feared God, acknowledged the justice of his punishment, and with patience submitted to it. He condemned himself, and justified the holy Jesus, declaring that he had done nothing amiss. He was solicitous, not for the preservation of his body, but the salvation of his soul; nor only for his own, but the salvation of his brother thief, whom he so charitably reprehends, so earnestly requests not to proceed in his blasphemous language, so lovingly invites to the fear of God. So that the glory which he did to Christ by his faith and piety, upon the cross, seems such as the whole series of a pious life in other men can hardly parallel.” Upon the whole, this penitent malefactor was a remarkable instance of the power of divine grace, especially if his conversion was effected while he hung on the cross. But this gives no encouragement to any to put off their repentance till they are on their death-beds, in hopes they shall then 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 they shall either have time or grace to repent when they are sick and dying; but every man may be sure that he cannot have the advantages which this penitent thief had, whose case was altogether extraordinary, and who was placed in the midst of scenes and circumstances of the most affecting kind. He heard the blasphemous reproaches and revilings cast upon him whom he, now at least, if not before, knew to be not only a righteous man, but the true Messiah, the Son of God; beheld the barbarous cruelties exercised upon him, the unparalleled patience with which he suffered, and the benevolent and forgiving spirit which he manifested toward his murderers: not to mention the preternatural darkness which had begun to take place, sufficient, one would have supposed, to produce astonishment and dread in all whose hearts were not perfectly hardened. To which may be added, that the conversion of this sinner was designed to be a singular instance of the power of Christ’s grace, and to put a peculiar glory upon him when he was now in his lowest estate of humiliation and suffering.

40. The other… rebuked—He may have been for the time being borne on by the general contagion of hostility to Jesus. His fellow-malefactor leads the way, obsequiously joining the crowd to show how he too, though a malefactor, can rail at the central object of the common contempt. But this other has different views and feelings. Is there anything improbable in the supposition, that during the wide range of our Lord’s ministry through Galilee, Paerea, and Judea, this malefactor may have heard his preaching and been impressed with his divine character and doctrines? Very probably he was an insurgent against the Roman government, rather than a robber, and was expecting the speedy establishment of Messiah’s reign. And, when he beheld the calm majesty of Jesus in suffering, heard the railings at his claims of Messiahship, read the inscription proclaiming him a king of the Jews, and finally felt the shades of miraculous darkness gathering over the scene of violence, he recognized Jesus as true Saviour, Messiah, king, and Lord. In this awe, conviction, and confession, he was more or less soon followed by most of the attendants at the crucifixion. Not thou fear God— Whose frown is visible in the supernatural darkness gathering round us Seeing—The phrase as thou oughtest should precede this word, to make the sense complete. Same condemnation—Under a like sentence, on a like cross, and, therefore, unentitled to emulate these blaspheming railers against him.

Verses 39-41. And one of the malefactors railed on him — The word kakourgov, here rendered malefactor, does not always denote a thief, or robber, but was a term likewise applied to the Jewish soldiers, who were hurried by their zeal to commit some crime, in opposition to the Roman authority. As Matthew and Mark represent both the malefactors here spoken of as reviling our Lord, we must either suppose that they both did so at first, and that afterward one of them, by divine grace co-operating with the extraordinary circumstances in which he was now placed, was brought to repentance; or that those evangelists put the plural number for the singular, as the best authors sometimes do. This seems most probable, because, if this malefactor, while on the cross, had been guilty of reviling Christ, it is likely that, when he rebuked his fellow-criminal, he would have confessed his sin in that particular, and have assigned some reason for so suddenly altering his opinion of Christ. But, indeed, it is by no means certain that his repentance did not commence till he hung on the cross. For any thing we know to the contrary, he might have repented and turned to God long before; his condemnation to death, and his sufferings in prison, being made, through divine grace, the means of producing that effect. Or, he might have heard our Lord preach in the course of his ministry, and have seen some of his miracles, and from a consideration of both joined together, might have been solidly convinced that he was the Messiah. And, with regard to the crime for which he was condemned to die, it might have been committed before such conviction took place, though not discovered till some time afterward. Or, like many professors of religion in every age, holding the truth in unrighteousness, he might have been overcome by temptation, so as to commit some gross act of wickedness, by which he had forfeited his life, but of which he had afterward sincerely repented. This supposition would account for his declaration concerning Christ, that he had done nothing amiss — Ouden atopon, nothing improper, disorderly, or out of place, as the words signify: a declaration which he certainly could with no propriety have made, unless he had firmly believed Jesus to be the true Messiah, and therefore innocent of those things which the Jews laid to his charge. Be this as it may, at whatever time, and in whatever way he was brought to repentance, he now gave evident proof, indeed all the proof which in his circumstances could be given, that his repentance was genuine; bringing forth all such fruits as were meet for repentance: 1st, In publicly confessing his guilt, and desert of the punishment inflicted on him. 2d, In reproving his fellow-criminal. 3d, In bearing an honourable testimony to Christ, and that at a time when the chief priests, scribes, and elders, and all the multitude, were condemning and reviling him; and he was in such disgraceful circumstances as stumbled even his own disciples. 4th, In professing, and evidently possessing, faith in a future state, and in the righteous retributions thereof, evidently manifested when, in reproving his fellow-sinner, he said, Dost thou not fear God? that is, fear his vengeance in another world; for they had nothing to fear in this, beyond the crucifixion which they were now suffering. 5th, By reposing his confidence in Christ, as the Lord of that world, at a time when his enemies were triumphing over him, and he himself, abandoned by most of his friends, was expiring on a cross. In short, as Dr. Whitby observes, “This thief improved his time at last in such an extraordinary manner, as, perhaps, no man ever did before, or will do hereafter. He then believed Christ to be the Saviour of the world, when one of his disciples had betrayed, another had denied him, and all of them had forsook him! to be the Son of God, the Lord of life, when he was hanging on the cross, suffering the pangs of death, and seemingly deserted by his Father! he proclaims him the Lord of paradise, when all the Jews condemned him, and the Gentiles crucified him as an impostor and malefactor! He feared God, acknowledged the justice of his punishment, and with patience submitted to it. He condemned himself, and justified the holy Jesus, declaring that he had done nothing amiss. He was solicitous, not for the preservation of his body, but the salvation of his soul; nor only for his own, but the salvation of his brother thief, whom he so charitably reprehends, so earnestly requests not to proceed in his blasphemous language, so lovingly invites to the fear of God. So that the glory which he did to Christ by his faith and piety, upon the cross, seems such as the whole series of a pious life in other men can hardly parallel.” Upon the whole, this penitent malefactor was a remarkable instance of the power of divine grace, especially if his conversion was effected while he hung on the cross. But this gives no encouragement to any to put off their repentance till they are on their death-beds, in hopes they shall then 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 they shall either have time or grace to repent when they are sick and dying; but every man may be sure that he cannot have the advantages which this penitent thief had, whose case was altogether extraordinary, and who was placed in the midst of scenes and circumstances of the most affecting kind. He heard the blasphemous reproaches and revilings cast upon him whom he, now at least, if not before, knew to be not only a righteous man, but the true Messiah, the Son of God; beheld the barbarous cruelties exercised upon him, the unparalleled patience with which he suffered, and the benevolent and forgiving spirit which he manifested toward his murderers: not to mention the preternatural darkness which had begun to take place, sufficient, one would have supposed, to produce astonishment and dread in all whose hearts were not perfectly hardened. To which may be added, that the conversion of this sinner was designed to be a singular instance of the power of Christ’s grace, and to put a peculiar glory upon him when he was now in his lowest estate of humiliation and suffering.

41. We indeed justly—So that the criminals are truly rafting at the innocent. Nothing amiss—So far from crime, he has even done nothing improper. This testimony of the malefactor presupposes a knowledge of Jesus’s past history. He could not thus say that Jesus was pure from any wrong act, without an acquaintance with his doctrine and character.

V. 42. Remember me when thou comest-From heaven,

in thy kingdom-He acknowledges him a king, and such a king, as after he is dead, can profit the dead. The apostles themselves had not then so clear conceptions of the kingdom of Christ.

Verse 42. Lord, remember me, &c.] It is worthy of remark, that this man appears to have been the first who believed in the intercession of Christ.

Verse 42. And he said, Lord, remember me when thou comest into thy kingdom — Such was the prayer of a dying sinner to a dying Saviour. And as in his confession he discovered deep repentance toward God, so in this petition he discovered strong faith in our Lord Jesus Christ. He owns him to be the Lord, and to have a kingdom, and that he was going to that kingdom: that he should have authority in it, and that those should be happy whom he favoured; to believe and confess which was a great thing at that time, when Christ was in the depth of disgrace, deserted by his own disciples, reviled by his own nation, suffering as an impostor, and not delivered by his Father! Verily, we have not found so great faith, no, not in Israel! He evidently entertained an incomparably more rational and exalted notion of the Messiah’s kingdom than the disciples themselves: for while they expected nothing but a secular empire, he gave evidence that he acknowledged Christ’s spiritual dominion, and not only believed him to be a king, but such a king as, after he was dead, could profit the dead; for, at the very time that Jesus was dying on the cross, he begged to be remembered by him when he came into his kingdom. His petition discovers also great modesty, humility, and consciousness of his own demerits. He begs only to be remembered, and refers it 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 succeeded better; the chief butler forgot Joseph, but Christ remembered this thief. Observe, reader, to be remembered by Christ, now 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.

42. Lord—He addresses Jesus not as Rabbi, or Good Master, or Teacher, but LORD. Into thy kingdom—Rather in thy kingdom, or in thy kingship. He believes Jesus even on the cross to be what the superscription advertised him to be, the King of the Jews; and that a day of future advent in divine royalty was to come.

Stier shows thus strikingly how at each point the Lord’s answer surpasses the thief’s request: “The petitioner cried, Lord; therefore he replies, Verily I, this Lord, say unto thee. The petitioner prays, Remember me; this also is surpassed, Thou shalt be with me! Instead of remembrance, perfect fellowship and communion is promised. When thou shalt one day come in thy kingdom. In opposition to this indefinite futurity we here have to-day.”

V. 43. In paradise-The place where the souls of the righteous remain from death till the resurrection. As if he had said, I will not only remember thee then, but this very day.

Verse 43. To-day shalt thou be with me in paradise.] Marcion and the Manichees are reported to have left this verse out of their copies of this evangelist. This saying of our Lord is justly considered as a strong proof of the immateriality of the soul; and it is no wonder that those who have embraced the contrary opinion should endeavor to explain away this meaning. In order to do this, a comma is placed after shmeron, to-day, and then our Lord is supposed to have meant, “Thou shalt be with me after the resurrection I tell thee this, TO-DAY.” I am sorry to find men-of great learning and abilities attempting to support this most feeble and worthless criticism. Such support a good cause cannot need; and, in my opinion, even a bad cause must be discredited by it.

In paradise. The garden of Eden, mentioned Genesis 2:8, is also called, from the Septuagint, the garden of Paradise. The word ˆd[ Eden, signifies pleasure and delight. Several places were thus called; see Genesis 4:16; 2 Kings 19:12; Isaiah 37:12; Ezekiel 27:23; and Amos 1:5; and such places probably had this name from their fertility, pleasant situation, &c., &c. In this light the Septuagint have viewed Genesis 2:8. as they render the passage thus: efuteusen o qeov paradeison en edem, God planted a paradise in Eden. Hence the word has been transplanted into the New Testament; and is used to signify a place of exquisite pleasure and delight. From this the ancient heathens borrowed their ideas of the gardens of the Hesperides, where the trees bore golden fruit; and the gardens of Adonis, a word which is evidently derived from the Hebrew ˆd[ Eden: and hence the origin of sacred groves, gardens, and other enclosures dedicated to purposes of devotion, some comparatively innocent, others impure. The word paradise is not Greek, but is of Asiatic origin. In Arabic and Persian it signifies a garden, a vineyard, and also the place of the blessed. In the Kushuf ul Loghat, a very celebrated Persian dictionary, the [Arabic] Jenet al Ferdoos, Garden of Paradise, is said to have been “created by God out of light, and that the prophets and wise men ascend thither.”

Paradise was, in the beginning, the habitation of man in his state of innocence, in which he enjoyed that presence of his Maker which constituted his supreme happiness. Our Lord’s words intimate that this penitent should be immediately taken to the abode of the spirits of the just, where he should enjoy the presence and approbation of the Most High. In the Institutes of Menu, chap. OEconomics, Inst. 243, are the following words: “A man habitually pious, whose offences have been expiated, is instantly conveyed, after death, to the higher world, with a radiant form, and a body of ethereal substance.” The state of the blessed is certainly what our Lord here means: in what the locality of that state consists we know not. The Jews share a multitude of fables on the subject.

Verse 43. Jesus said — In answer to his prayer; Verily I say unto thee — I, the Amen, the faithful Witness, give thee assurance, This day thou shalt be with me in paradise — As if he had said, I will not only remember thee when I come into my kingdom, but this very day; and will confer upon thee more than thou hast asked. Christ here lets us know, 1st, That he was going, not only to adhv, the invisible world, but to that part of it termed paradise. His human soul was removing to the place of separate souls; not to the place of the damned, but to the place of the blessed. This 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 save by sufferings. 2d, That when penitent believers die, they 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. Observe, reader, how the state of happiness, prepared for holy souls after death, is set forth. 1st, It is being in paradise, a garden of pleasure, the paradise of God, Revelation 2:7, alluding to those gardens in which the eastern monarchs made their magnificent banquets, or rather to the garden of Eden, in which our first parents were placed, when they were innocent. It is termed Abraham’s bosom, in the story of Lazarus, and was a common expression among the Jews, for the mansion of beatified souls in their separate state. 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. 2d, It is being with Christ there. It is the happiness of paradise and of heaven, to see Christ, to be with him, and to share in his glory. Father, I will that they whom thou hast given me, be with me where I am, that they may behold my glory, &c., John 17:24. Thus St. Paul expected, when he departed, to be with Christ, Philippians 1:23; and the first Christians in general were confident, that when they were absent from the body, they should be present with the Lord. 3d, Holy souls enter this place, or state, immediately upon death. This day, that is, before six o’clock in the evening, when their day ended. “The souls of the faithful, after they are delivered from the burden of the flesh, are immediately in joy and felicity.” Observe, 1st, “That the word shmeron, to-day, is not to be connected with I say, as if the sense were this, I say to thee to-day; but with the words following, so as to contain a promise, that the thief [with respect to his soul] should even that day be in paradise, appears from the familiar phrase of the Jews, who say of the just man dying, To-day he shall sit in the bosom of Abraham. 2d, Christ doubtless spake in that sense in which the thief could, and in which Christ knew he would, understand him; now he, being a Jew, would surely understand him according to the received opinion of his nation concerning paradise, which was, that it was the place into which pious souls, separated from the body, were immediately received.”

Ver. 43. To-day shalt thou be with me in paradise. “Hades,” according to the ancients, signifies the state of the dead. But in Hades, said they, there are two roads, the one for good men, and the other for bad men. Hence, when our Saviour entered Hades he entered paradise. But from the special grace conferred on the penitent thief, I would warn them against a false reliance on a protracted repentance. No man knows the case of this thief. “Perhaps,” says Saurin, “he had been engaged in this awful course but a short time. Perhaps, seduced by an unhappy ease, he was less guilty of theft than of compliance. Perhaps, the accomplice only of Barabbas in sedition, he had less design of disturbing society than of restricting the enormous tyranny of the Romans. Perhaps, surprised by weakness, or tempted by necessity, he had received sentence for his first offence. Perhaps, having languished a long time in prison, he had already repented of his sin. We do not affirm these things; they are merely conjectures, but all you can object are similar conjectures. And how many criminating circumstances occur in your life which were not in his? He had not received the education which you have. He had not received the torrent of grace with which you are inundated; and he was unacquainted with a thousand motives which operate on you. The moment he saw Christ he loved him, and believed on him. How was that? With what faith, and at what time? In a manner the most heroic in the world; with a faith not found in Israel. At a time when our Saviour was fixed on the cross, when he was pierced with the nails, when he was delivered to a frantic populace, when he was spit upon, mocked by the greeks, and rejected by the jews; when Judas betrayed him, when St. Peter denied him, when the disciples fled; when Jesus made himself of no reputation, and so took upon him the form of a servant — the thief — the thief seemed the only believer, and he alone to constitute the whole church.” — See my translation of Saurin’s sermons, vol. 7. p. 72.

43. To-day—A few interpreters have referred the phrase to-day to the verb say; making Jesus mean, To-day I say unto thee. Nothing can relieve the vapidness of such a construction. It is with hardly less truth than severity that Alford says of this interpretation, “considering that it not only violates common sense, but destroys our Lord’s meaning, it is surely something worse than silly.” It would be scarce less absurd in Luke 19:9 to render the words, Jesus said unto him this day. Where did Jesus ever use the expression, I say unto thee to-day? Compare the language of the risen Samuel to Saul: “To-morrow shalt thou and thy sons be with me.” Paradise—The word Paradise was originally Armenian, and was thence adopted by the Arabic and later Hebrew, to signify a park planted with trees and flowers. It was then appropriated by the Greeks, and was used in the (Septuagint) Greek translation of the Old Testament. Thus the Septuagint has in Genesis 2:8: God planted a paradise in Eden. This primeval paradise was lost, and the name was transferred by the Jewish Church to the blessed section of Hades, or the intermediate state between death and the resurrection. Beyond all doubt it was the intention of Jesus to designate this, by the term Paradise, to the dying thief. The passage, therefore, presents an unanswerable proof of the existence, both of a human soul separate from the body, and a state of happy consciousness of the justified soul immediately after death and before the resurrection.

V. 44. There was darkness over all the earth-The noon-tide darkness, covering the sun, obscured all the upper hemisphere. And the lower was equally darkened, the moon being in opposition to the sun, and so receiving no light from it. Matthew 27:45.

Verse 44. Darkness over all the earth] See Clarke’s note on “Matthew 27:45”. The darkness began at the sixth hour, about our twelve o’clock at noon, and lasted till the ninth hour, which answered to our three o’clock in the afternoon.

Verses 44, 45. About the sixth hour — Answering to twelve o’clock with us; there was darkness, &c. — See on Matthew 27:45. The noon-tide darkness, covering the sun, obscured all the upper hemisphere. And the lower was equally darkened, the moon being in opposition to the sun, and so receiving no light from it. Until the ninth hour — Or three o’clock in the afternoon. And the veil of the temple was rent, &c. — See on Matthew 27:51.

Ver. 44, 45. It was about the sixth hour, and there was darkness over all the earth until the ninth hour: and the sun was darkened. It was proper that the heavens should go into mourning for the Lord, who in his divine nature was their Creator. This darkness is very clearly asserted by St. Matthew, and St. Mark. It is asserted also by Ignatius, and by Clement. It was not a natural eclipse, because it happened at the full moon; eclipses of the sun always occur at the change. Besides, a total eclipse of the sun can never exist above four minutes; the sun’s disk then begins to appear as a bright silver wire, and sheds abundance of light on the earth. Many of the fathers quote the annals of Phlegon, who records this darkness with surprise. Tertullian says in his apology, that “the same moment in which Christ was crucified, the solar orb was darkened at noon, and those who did not know that this event was predicted, Amos 8:9, thought it an eclipse:” chap. 21. Origen, Africanus, and others mention it with a view to convince the gentile world that nature sympathized with the God of nature in his passion, and frowned on the unparalleled wickedness of the jews. This darkness most assuredly is one of the first proofs of our redemption by the death of Christ. It cannot be denied, and on what other account could it occur?

44. Darkness over all the earth—Over all the land, as it is translated in Matthew. Not the globe, (for it was night at the antipodes,) nor perhaps was even all Palestine covered, but the vicinity and adjacent country. Nor was it an eclipse, since the Passover was at full moon. As the darkness was not universal but local, so it was not astronomical but atmospheric. Modern learning has rejected the quotations from old authors, such as Phlegon and Thallus, to prove the universality of the obscuration. § 142.—JESUS’S DEATH, EMBALMMENT, AND ENTOMBMENT, 46-56.

See notes on John 19:31-42; Matthew 27:51-61; Mark 15:38-47.

V. 45. Mark 15:38.

Verse 45. The sun was darkened] See an examination of the accounts of Phlegon, Thallus, and Dionysius, on Matthew 27:45. The veil-was rent] See Matthew 27:51.

Verses 44, 45. About the sixth hour — Answering to twelve o’clock with us; there was darkness, &c. — See on Matthew 27:45. The noon-tide darkness, covering the sun, obscured all the upper hemisphere. And the lower was equally darkened, the moon being in opposition to the sun, and so receiving no light from it. Until the ninth hour — Or three o’clock in the afternoon. And the veil of the temple was rent, &c. — See on Matthew 27:51.

Ver. 44, 45. It was about the sixth hour, and there was darkness over all the earth until the ninth hour: and the sun was darkened. It was proper that the heavens should go into mourning for the Lord, who in his divine nature was their Creator. This darkness is very clearly asserted by St. Matthew, and St. Mark. It is asserted also by Ignatius, and by Clement. It was not a natural eclipse, because it happened at the full moon; eclipses of the sun always occur at the change. Besides, a total eclipse of the sun can never exist above four minutes; the sun’s disk then begins to appear as a bright silver wire, and sheds abundance of light on the earth. Many of the fathers quote the annals of Phlegon, who records this darkness with surprise. Tertullian says in his apology, that “the same moment in which Christ was crucified, the solar orb was darkened at noon, and those who did not know that this event was predicted, Amos 8:9, thought it an eclipse:” chap. 21. Origen, Africanus, and others mention it with a view to convince the gentile world that nature sympathized with the God of nature in his passion, and frowned on the unparalleled wickedness of the jews. This darkness most assuredly is one of the first proofs of our redemption by the death of Christ. It cannot be denied, and on what other account could it occur?

V. 46. Father, into thy hands-The Father receives the Spirit of Jesus: Jesus himself the spirits of the faithful.

Verse 46. Into thy hands I commend my spirit] Or, I will commit my spirit-I deposit my soul in thy hands. Another proof of the immateriality of the soul, and of its separate existence when the body is dead.

Verses 46-49. Father, into thy hands I commend my spirit — The Father receives the spirit of Jesus; Jesus himself the spirits of the faithful. See on Matthew 27:50. When the centurion — The Roman officer, who stood over against him and guarded the execution; saw what was done — In so miraculous a manner, in those amazing prodigies that attended Christ’s death; he glorified God — By a free confession of his persuasion of the innocence of Jesus; saying, Certainly this was a righteous man — Notwithstanding all the vile reproaches which have been cast upon him. And all the people that came together — On this remarkable occasion, among whom, doubtless, were some of those who, but a little before, had been insulting him in his dying agonies; beholding, the things that were done, smote their breasts — For sorrow and remorse; in terrible expectation that some sad calamity would speedily befall them and their country, for the indignities and cruelties they had offered to a person, for whom God had expressed so high a regard even in his greatest distress. See these verses elucidated at large on Matthew 27:54-56. And all his acquaintance — Who these were, Matthew and Mark inform us, in the verses just referred to.

V. 47. Certainly this was a righteous man-Which implies an approbation of all he had done and taught.

Verses 46-49. Father, into thy hands I commend my spirit — The Father receives the spirit of Jesus; Jesus himself the spirits of the faithful. See on Matthew 27:50. When the centurion — The Roman officer, who stood over against him and guarded the execution; saw what was done — In so miraculous a manner, in those amazing prodigies that attended Christ’s death; he glorified God — By a free confession of his persuasion of the innocence of Jesus; saying, Certainly this was a righteous man — Notwithstanding all the vile reproaches which have been cast upon him. And all the people that came together — On this remarkable occasion, among whom, doubtless, were some of those who, but a little before, had been insulting him in his dying agonies; beholding, the things that were done, smote their breasts — For sorrow and remorse; in terrible expectation that some sad calamity would speedily befall them and their country, for the indignities and cruelties they had offered to a person, for whom God had expressed so high a regard even in his greatest distress. See these verses elucidated at large on Matthew 27:54-56. And all his acquaintance — Who these were, Matthew and Mark inform us, in the verses just referred to.

V. 48. All the people-Who had not been actors therein, returned smiting their breasts-In testimony of sorrow.

Verse 48. And all the people] All were deeply affected except the priests, and those whom they had employed to serve their base purposes. The darkness, earthquake, &c., had brought terror and consternation into every heart. How dreadful is the state of those who, in consequence of their long opposition to the grace and truth of God, are at last given up to a reprobate mind!

Verses 46-49. Father, into thy hands I commend my spirit — The Father receives the spirit of Jesus; Jesus himself the spirits of the faithful. See on Matthew 27:50. When the centurion — The Roman officer, who stood over against him and guarded the execution; saw what was done — In so miraculous a manner, in those amazing prodigies that attended Christ’s death; he glorified God — By a free confession of his persuasion of the innocence of Jesus; saying, Certainly this was a righteous man — Notwithstanding all the vile reproaches which have been cast upon him. And all the people that came together — On this remarkable occasion, among whom, doubtless, were some of those who, but a little before, had been insulting him in his dying agonies; beholding, the things that were done, smote their breasts — For sorrow and remorse; in terrible expectation that some sad calamity would speedily befall them and their country, for the indignities and cruelties they had offered to a person, for whom God had expressed so high a regard even in his greatest distress. See these verses elucidated at large on Matthew 27:54-56. And all his acquaintance — Who these were, Matthew and Mark inform us, in the verses just referred to.

Verses 46-49. Father, into thy hands I commend my spirit — The Father receives the spirit of Jesus; Jesus himself the spirits of the faithful. See on Matthew 27:50. When the centurion — The Roman officer, who stood over against him and guarded the execution; saw what was done — In so miraculous a manner, in those amazing prodigies that attended Christ’s death; he glorified God — By a free confession of his persuasion of the innocence of Jesus; saying, Certainly this was a righteous man — Notwithstanding all the vile reproaches which have been cast upon him. And all the people that came together — On this remarkable occasion, among whom, doubtless, were some of those who, but a little before, had been insulting him in his dying agonies; beholding, the things that were done, smote their breasts — For sorrow and remorse; in terrible expectation that some sad calamity would speedily befall them and their country, for the indignities and cruelties they had offered to a person, for whom God had expressed so high a regard even in his greatest distress. See these verses elucidated at large on Matthew 27:54-56. And all his acquaintance — Who these were, Matthew and Mark inform us, in the verses just referred to.

V. 50. Matthew 27:57; Mark 15:43; John 19:38.

Verses 50. - 51. Joseph of Arimathea] See the notes on Matthew 27:57-60, and those especially on Mark 15:43.

Verses 50-56. There was a man named Joseph, a good man, and a just — One who united in his character the two great principles of morality — justice and benevolence. The same had not consented to the counsel and deed of them — Though he was a member of the council which condemned Jesus, he did not join them in their unjust sentence, having either declined being present when the sentence was passed, or having remonstrated against it. This man went unto Pilate, and begged the body of Jesus, &c. — See this paragraph explained at large in the notes on Matthew 27:57-61, and Mark 15:42-47.

Verses 50. - 51. Joseph of Arimathea] See the notes on Matthew 27:57-60, and those especially on Mark 15:43.

Verses 50-56. There was a man named Joseph, a good man, and a just — One who united in his character the two great principles of morality — justice and benevolence. The same had not consented to the counsel and deed of them — Though he was a member of the council which condemned Jesus, he did not join them in their unjust sentence, having either declined being present when the sentence was passed, or having remonstrated against it. This man went unto Pilate, and begged the body of Jesus, &c. — See this paragraph explained at large in the notes on Matthew 27:57-61, and Mark 15:42-47.

Verses 50-56. There was a man named Joseph, a good man, and a just — One who united in his character the two great principles of morality — justice and benevolence. The same had not consented to the counsel and deed of them — Though he was a member of the council which condemned Jesus, he did not join them in their unjust sentence, having either declined being present when the sentence was passed, or having remonstrated against it. This man went unto Pilate, and begged the body of Jesus, &c. — See this paragraph explained at large in the notes on Matthew 27:57-61, and Mark 15:42-47.

Verses 50-56. There was a man named Joseph, a good man, and a just — One who united in his character the two great principles of morality — justice and benevolence. The same had not consented to the counsel and deed of them — Though he was a member of the council which condemned Jesus, he did not join them in their unjust sentence, having either declined being present when the sentence was passed, or having remonstrated against it. This man went unto Pilate, and begged the body of Jesus, &c. — See this paragraph explained at large in the notes on Matthew 27:57-61, and Mark 15:42-47.

Verse 54. And the Sabbath drew on.] Or, The Sabbath was lighting up, epefwske, i.e. with the candles which the Jews light just before six in the evening, when the Sabbath commences. The same word is used for the dawning of the day, Matthew 28:1. Wakefield. The Jews always lighted up candles on the Sabbath; and it was a solemn precept that, “if a man had not bread to eat, he must beg from door to door to get a little oil to set up his Sabbath light.” The night of the Sabbath drew on, which the Jews were accustomed to call the light. See Lightfoot.

Verses 50-56. There was a man named Joseph, a good man, and a just — One who united in his character the two great principles of morality — justice and benevolence. The same had not consented to the counsel and deed of them — Though he was a member of the council which condemned Jesus, he did not join them in their unjust sentence, having either declined being present when the sentence was passed, or having remonstrated against it. This man went unto Pilate, and begged the body of Jesus, &c. — See this paragraph explained at large in the notes on Matthew 27:57-61, and Mark 15:42-47.

Verse 55. The women also, which came] These were Mary of Magdala, Joanna, and Mary the mother of James, Luke 24:10. To these three, Mark, in Mark 16:1, adds, Salome; but some think that this was only a surname of one of these Marys.

Verses 50-56. There was a man named Joseph, a good man, and a just — One who united in his character the two great principles of morality — justice and benevolence. The same had not consented to the counsel and deed of them — Though he was a member of the council which condemned Jesus, he did not join them in their unjust sentence, having either declined being present when the sentence was passed, or having remonstrated against it. This man went unto Pilate, and begged the body of Jesus, &c. — See this paragraph explained at large in the notes on Matthew 27:57-61, and Mark 15:42-47.

Verse 56. Prepared spices and ointments] This was in order to embalm him; which sufficiently proves that they had no hope of his resurrection the third day.

And rested the Sabbath day] For though the Jewish canons allowed all works, necessary for the dead, to be done, even on the Sabbath, such as washing and anointing, provided they moved not a limb of the dead person, yet, as the Jews had put Christ to death under the pretence of his being a malefactor, it would not have been either prudent or safe to appear too forward in the present business; and therefore they rested on the Sabbath. CERTAIN copies of the Itala have some remarkable additions in these concluding verses. The conclusion of the 48th verse, {Luke 23:48} in one of them, is read thus: Beating their breasts and their foreheads, and saying, Wo to us because of what is done this day, on account of our sins; for the desolation of Jerusalem is at hand. To Luke 23:52, another adds: And when Pilate heard that he was dead, he glorified God and gave the body to Joseph. On the circumstances of the crucifixion, see the observations at the end of Matt. 27, and consider how heinous sin must be in the sight of God, when it required such a sacrifice! See Clarke “Matthew 27:66”

ST. LUKE

Verses 50-56. There was a man named Joseph, a good man, and a just — One who united in his character the two great principles of morality — justice and benevolence. The same had not consented to the counsel and deed of them — Though he was a member of the council which condemned Jesus, he did not join them in their unjust sentence, having either declined being present when the sentence was passed, or having remonstrated against it. This man went unto Pilate, and begged the body of Jesus, &c. — See this paragraph explained at large in the notes on Matthew 27:57-61, and Mark 15:42-47.