Chapter VII: The Death and Resurrection. Chs. 22 to 24 (1)

A. The Treachery Of Judas. Ch. 22:1-6

1 Now the feast of unleavened bread drew nigh, which is called the
Passover. 2 And the chief priests and the scribes sought how they
might put him to death; for they feared the people.

3 And Satan entered into Judas who was called Iscariot, being of
the number of the twelve. 4 And he went away, and communed with
the chief priests and captains, how he might deliver him unto
them. 5 And they were glad, and covenanted to give him money. 6
And he consented, and sought opportunity to deliver him unto them
in the absence of the multitude.

The statement that “the feast of unleavened bread drew nigh, which is called the Passover,” forms a fitting preface to the story of the passion, for the Hebrew feast commemorated the deliverance of Israel when the angel of death passed over the homes which were marked with blood, and now a greater redemption was to be purchased by the blood of Christ, and those who would accept his salvation were to put away sin from their lives, even as leaven was excluded from Hebrew homes during all the days of the feast.

The rulers of the Jews had already determined upon the death of Jesus. Their problem lay in his immense popularity. They were determining to delay until after the feast, when the great crowds would have left the city, when suddenly help came to them from a most unexpected quarter. Judas Iscariot, one of the twelve immediate followers of Jesus, offered to betray his Master into the hands of the rulers at such a time and place as they desired, namely, “in the absence of the multitude.” Of course the chief priests and the officers of the Temple guard “were glad” and contracted to pay the money demanded by the traitor for his treachery. Luke states that Judas acted under the direction of Satan. We are not to conclude, however, that he was a demoniac or that he lacked control of his faculties. His act was deliberate, unsolicited, and without excuse. The explanation is that he long had been cherishing his lust for gold. He had listened to the suggestion of Satan and now he yielded himself to his foul service. The alarming truth is that the treachery of Judas was not the act of a unique monster, but only an example of what, finally, may be done by any man who, in daily fellowship with Jesus, does not renounce his one besetting sin. To resist continually the gracious influence of the Saviour is to fall the more rapidly under the complete power of Satan.

B. The Last Supper. Ch. 22:7-38

7 And the day of unleavened bread came, on which the passover must
be sacrificed. 8 And he sent Peter and John, saying, Go and make
ready for us the passover, that we may eat. 9 And they said unto
him, Where wilt thou that we make ready? 10 And he said unto them,
Behold, when ye are entered into the city, there shall meet you a
man bearing a pitcher of water; follow him into the house
whereinto he goeth. 11 And ye shall say unto the Master of the
house, The Teacher saith unto thee, Where is the guest-chamber,
where I shall eat the passover with my disciples? 12 And he will
show you a large upper room furnished: there make ready. 13 And
they went, and found as he had said unto them: and they made ready
the passover.

14 And when the hour was come, he sat down, and the apostles with
him. 15 And he said unto them, With desire I have desired to eat
this passover with you before I suffer: 16 For I say unto you, I
shall not eat it, until it be fulfilled in the kingdom of God. 17
And he received a cup, and when he had given thanks, he said, Take
this, and divide it among yourselves: 18 for I say unto you, I
shall not drink from henceforth of the fruit of the vine, until
the kingdom of God shall come. 19 And he took bread, and when he
had given thanks, he brake it, and gave to them, saying, This is
my body which is given for you: this do in remembrance of me. 20
And the cup in like manner after supper, saying, This cup is the
new covenant in my blood, _even_ that which is poured out for you.
21 But behold, the hand of him that betrayeth me is with me on the
table. 22 For the Son of man indeed goeth, as it hath been
determined: but woe unto that man through whom he is betrayed! 23
And they began to question among themselves, which of them it was
that should do this thing.

24 And there rose also a contention among them, which of them was
accounted to be the greatest. 25 And he said unto them, The kings
of the Gentiles have lordship over them; and they that have
authority over them are called Benefactors. 26 But ye _shall_ not
_be_ so: but he that is the greater among you, let him become as
the younger; and he that is chief, as he that doth serve. 27 For
which is greater, he that sitteth at meat, or he that serveth? is
not he that sitteth at meat? but I am in the midst of you as he
that serveth. 28 But ye are they that have continued with me in my
temptations; 29 and I appoint unto you a kingdom, even as my
Father appointed unto me, 30 that ye may eat and drink at my table
in my kingdom; and ye shall sit on thrones judging the twelve
tribes of Israel. 31 Simon, Simon, behold, Satan asked to have
you, that he might sift you as wheat: 32 but I made supplication
for thee, that thy faith fail not; and do thou, when once thou
hast turned again, establish thy brethren. 33 And he said unto
him, Lord, with thee I am ready to go both to prison and to death.
34 And he said, I tell thee, Peter, the cock shall not crow this
day, until thou shalt thrice deny that thou knowest me.

35 And he said unto them, When I sent you forth without purse, and
wallet, and shoes, lacked ye anything? And they said, Nothing. 36
And he said unto them, But now, he that that hath a purse, let him
take it, and likewise a wallet; and he that hath none, let him
sell his cloak, and buy a sword. 37 For I say unto you, that this
which is written must be fulfilled in me, And he was reckoned with
transgressors: for that which concerneth me hath fulfillment. 38
And they said, Lord, behold, here are two swords. And he said unto
them, It is enough.

The last meal of which Jesus partook with his disciples was a passover feast, and it was the occasion of the establishment of that sacrament which is known as the Lord’s Supper. The passover called to mind a national deliverance in the past and pointed forward to a greater deliverance to come, which was effected by the death of Christ. The Lord’s Supper points us backward to the great redemption he achieved by his atoning death, and forward to the fuller redemption he will accomplish in his return. The “Last Supper” may rightly be reviewed in connection with the Christian sacrament, and the story here recorded may intimate to us how this sacrament may be most helpfully observed.

1. It must be for us a time of retirement. So far as possible we must exclude all distracting thoughts and fix our minds upon Christ and his redeeming love. Jesus made such provision for his disciples. He sent Peter and John to the city to prepare a room in which he might partake of the passover with his disciples, but he was careful to provide against any possible interruption. He did not mention to the disciples the place of meeting. Had he done so, Judas would have disclosed the place to the enemies who would have arrested Jesus in the midst of the supper. Our Lord was careful to say to the two disciples that as they entered the city there would meet them “a man bearing a pitcher of water;” they were to follow him into the house and were there to prepare the passover. According to the account of the other evangelists, it seems that after the passover feast had been eaten and before Jesus established his memorial supper, he dismissed Judas from the circle. Surely it must be our endeavor to shut out from our hearts all traitorous and intrusive thoughts, that during the sacred service we may be consciously alone with our Lord.

2. It is to be a time of communion. Our Lord had eagerly looked forward to those hours to be spent with his disciples in unbroken fellowship. He had much to tell them. He knew it was to be a season of tender farewell, and he wished to strengthen them by messages of cheer and of hope. Probably in the whole Bible there are no chapters more familiar, more tender, more helpful, than those written by John containing the words spoken by our Lord in the upper room on the occasion of this Last Supper. To those whose hearts are prepared, the unseen Lord is surely present and ready to speak, through the appointed symbols and by his Spirit, truths which will inspire strength and joy.

3. It is to be a season of gratitude. The sacrament has often been called the “Eucharist,” the service of “thanksgiving,” for we then call to mind the infinite benefits secured for us by the atoning death of our Lord. This is the supreme purpose of the feast. Jesus stated this clearly when establishing it; the bread was to call to mind his body broken for us, and the wine was to be a symbol of his blood, which as he said to his disciples, was to be poured out for them. This supper is therefore to be a memorial of redeeming grace; it is to show forth the Lord’s death, as he himself said, “This do in remembrance of me.”

4. It is to be a time of hope. Even under the shadow of the cross our Lord pointed his disciples to the glory of his throne; while their hearts were torn by the thought of separation, he reminded them of a reunion when they would eat and drink together “in the kingdom of God.” He declared that they were to have a time of temptation, but if they suffered with him, they would also reign with him. “I appoint unto you a kingdom, even as my Father appointed unto me, that ye may eat and drink at my table in my kingdom.” Thus the communion season is a time when we especially look forward to glad reunions with those who have passed on before. We cheer our hearts with visions of coming glory. Under the darkest shadows we look for the opening skies and for the return of Christ; we “proclaim the Lord’s death till he come.”

5. It is a time of consecration. While the disciples were seated at the table they were disputing as to which of them was greatest. Our Saviour gave them a memorable example when he stooped down and washed their feet, and then most impressively he explained to them the character of true greatness and showed that its essence lay in service; to quote his own words, “He that is the greater among you, let him become as the younger; and he that is chief, as he that doth serve.” As we turn from the table of our Lord it should ever be with a desire to go forth in his name and to do anything in our power to serve our fellow men, and to follow in his footsteps who came “not to be ministered unto but to minister, and to give his life a ransom for many.”

6. It should be a time of humility, when we realize anew our weakness and our dependence upon Christ and his sustaining grace. Jesus found it necessary to warn his disciples concerning their coming temptations and trials, and particularly to foretell the fall of Peter. Turning to the impulsive, affectionate, fickle disciple, who seems to have been the leader of the apostolic band, he told him that Satan had desired to have the disciples, to sift them as wheat, but that Jesus himself had made special prayer for Peter that his faith should not fail, even though Jesus foresaw that for a time his courage would give way and that he would deny his Master. He urged Peter, however, to repent after his fall and to encourage his fellow disciples. Such a statement of the weakness and unfaithfulness which Peter was to manifest seemed incredible to him and he protested, “Lord, with thee I am ready to go both to prison and to death.” But Jesus sadly replied, “I tell thee, Peter, the cock shall not crow this day, until thou shalt thrice deny that thou knowest me.”

It is impossible to observe the Lord’s Supper without memories of past failure, and it is only too true that similar experiences of weakness will be shown in days to come. Every such disloyalty gives pain to our Lord, but if our hearts are really yielded to him, our faults will be followed by true repentance. If we really trust in him, he is ready to pardon; as he prayed for Peter, so he is praying for us; though we at times stumble, he will not allow us utterly to fall. He is able to save “to the uttermost ... seeing he ever liveth to make intercession” for us.

7. This should be a time of new resolution. We should be humble and trustful in view of past and of possible future failures, but we should determine to stand firmly in the strength which the Master supplies. He told his followers in the upper room of the changed conditions which they were to meet when he had been taken from them. The enemies who would take his life would surely not treat his disciples with kindness. He assured them that they were now to be left more to their own resources and that they were to meet with the most bitter hostility. He even suggested that it would be necessary for each one to buy a sword. They took his words with absurd literalness and they said, “Lord, behold, here are two swords.” It was with sad irony that Jesus replied, “It is enough.” Of course, he did not mean that his followers are to use violence or are to extend the gospel by means of force. He only wished us to be warned and to resolve anew that in the spiritual conflict which awaits us we shall be true to him as loyal soldiers of the cross. We go forth to battle, but on some brighter morrow we shall be seated with him at a heavenly feast with banquet and song.

C. The Agony In Gethsemane. Ch. 22:39-46

39 And he came out, and went, as his custom was, unto the mount of
Olives; and the disciples also followed him. 40 And when he was at
the place, he said unto them, Pray that ye enter not into
temptation. 41 And he was parted from them about a stone’s cast;
and he kneeled down and prayed, 42 saying, Father, if thou be
willing, remove this cup from me: nevertheless not my will, but
thine, be done. 43 And there appeared unto him an angel from
heaven, strengthening him. 44 And being in an agony he prayed more
earnestly; and his sweat became as it were great drops of blood
falling down upon the ground. 45 And when he rose up from his
prayer, he came unto the disciples, and found them sleeping for
sorrow, 46 and said unto them, Why sleep ye? rise and pray, that
ye enter not into temptation.

From the quiet fellowship in the upper room Jesus with his disciples, under the shadow of the night, went forth to the Garden of Gethsemane, a favorite resort on the slope of the Mount of Olives, and he there experienced that unequaled anguish of soul which is commonly known as his “agony.” To enter the sacred privacy of that scene even in imagination seems to be an intrusion, and yet some glimpses have been revealed for our instruction and encouragement as his disciples.

There can be no doubt that this distress which seized him was due to his clear vision of the death he was to endure on the following day; and this very agony adds beyond measure to the meaning and the mystery of that death. For any sensitive soul to shrink from pain and anguish is but natural and pardonable; yet if Jesus suffered such incomparable agony simply in view of physical torture, he was less heroic than many of his followers have been. If, however, in the hour of death, he was to be so identified with sin as to become the Redeemer of the world; if he was “to give his life a ransom for many;” if his experience as the Lamb of God was to be absolutely unique; if he was to endure the hiding of his Father’s face, then we can understand why it was that in the dark hour of anticipation his soul was sorrowful “even unto death.” The agony of our Lord must never be supposed to reflect upon his human heroism; it is rather a proof of his divine atonement. The “cup” which Jesus was asked to drink consisted of death as “the Bearer of sin.”

In this hour of most bitter trial Jesus found relief in prayer. He had come to Gethsemane that he might be alone with God. He had exhorted his disciples to follow his example. When the agony most fiercely gripped his lonely heart he still prayed and he was heard. The cup was not removed, but “There appeared unto him an angel from heaven, strengthening him.” He was given grace to drain the cup to its very dregs and death lost its sting and the grave its terror. He was fitted for perfect sympathy with those who are called upon to face the mystery of “unanswered prayer.” “He became unto all them that obey him the author of eternal salvation.”

Jesus prayed in faith; and the very essence of such believing prayer is the willingness to obey. This was the petition which comes to us as an example, “Nevertheless not my will, but thine, be done.” He won his victory by complete submission to the will of his Father. Henceforth there was no more struggle. He turned with unfaltering step to meet betrayal and agony and death. The hour struck and he was ready. “He was well content.”

D. The Arrest Of Jesus. Ch. 22:47-53

47 While he yet spake, behold, a multitude, and he that was called
Judas, one of the twelve, went before them; and he drew near unto
Jesus to kiss him. 48 But Jesus said unto him, Judas, betrayest
thou the Son of man with a kiss? 49 And when they that were about
him saw what would follow, they said, Lord, shall we smite with
the sword? 50 And a certain one of them smote the servant of the
high priest, and struck off his right ear. 51 But Jesus answered
and said, Suffer ye _them_ thus far. And he touched his ear, and
healed him. 52 And Jesus said unto the chief priests, and captains
of the temple, and elders, that were come against him, Are ye come
out, as against a robber, with swords and staves? 53 When I was
daily with you in the temple, ye stretched not forth your hands
against me: but this is your hour, and the power of darkness.

The manner in which Judas concluded his foul crime was in perfect keeping with its essential baseness. He led a multitude armed with swords and clubs into the Garden where his Master was wont to retire for prayer, and there betrayed him with a kiss, a sign which had been agreed upon in order that, in the deep shadows, one of the disciples might not be mistaken for the Master and arrested in his place. A kiss was a usual sign of friendship, but the manner of Judas and the rebuke of Jesus indicate that it was given with a false semblance of deep affection and was thus the more repulsive to the Lord. Acts of disloyalty to Christ are even more distressing to him in surroundings which are sacred and when committed by those who have made loud protestations of love.

The fearless composure of the Master is now contrasted with the conduct of his followers. They asked whether they should defend him with the sword, and before he could reply, Peter rashly smote the servant of the high priest and cut off his right ear. To this act Jesus made reply, “Suffer ye them thus far;” the exact meaning is not certain, but probably he was addressing his disciples to prevent further violence. He then touched the ear of the servant and healed him. Only Luke, “the beloved physician,” mentions this “unique miracle of surgery.” The incident has its message for disciples in all ages. Violence and cruelty in the defense of the cause of Christ misrepresent him to the world. The act of Peter gave countenance to charges which would be preferred against Jesus, and further resistance would have compromised the position of his Lord. However well intended, such rash defenses weaken the cause they are designed to promote.

Jesus turned to rebuke his enemies and resented the fact that they had come against him as against a robber with swords and clubs. He reminded them that daily he had taught in public. Their coming with violence, in secrecy; and under the cover of night, was a proof that the arrest was false and that it could not be justified. There had been abundant opportunities during many days to seize him in public when he was unprotected. Their present course bore its own condemnation; but he added mournfully, “This is your hour, and the power of darkness.” In the mystery of his providence God was allowing this iniquity. He was giving this temporary authority to the forces of evil. It was to be a brief hour, but those who willingly put it to such a use would incur eternal condemnation. Nothing is more solemn than the possibility of using for evil ends the liberty allotted us of God.

E. Peter’s Denial. Ch. 22:54-62

54 And they seized him, and led him _away_, and brought him into
the high priest’s house. But Peter followed afar off. 55 And when
they had kindled a fire in the midst of the court, and had sat
down together, Peter sat in the midst of them. 56 And a certain
maid seeing him as he sat in the light _of the fire_, and looking
stedfastly upon him, said, This man also was with him. 57 But he
denied, saying, Woman, I know him not. 58 And after a little while
another saw him, and said, Thou also art _one_ of them. But Peter
said, Man, I am not. 59 And after the space of about one hour
another confidently affirmed, saying, Of a truth this man also was
with him; for he is a Galilæan. 60 But Peter said, Man, I know not
what thou sayest. And immediately, while he yet spake, the cock
crew. 61 And the Lord turned, and looked upon Peter. And Peter
remembered the word of the Lord, how that he said unto him, Before
the cock crow this day thou shalt deny me thrice. 62 And he went
out, and wept bitterly.

Peter really loved Jesus and his faith in him never failed; but in the hour of trial, which Jesus had predicted, Peter lost courage and denied his Lord. His sin, however, was unlike that of Judas. The latter was the final step in a downward course. The former was an act of cowardice in a career of moral development which resulted in blessing and service to all the followers of Christ.

The fall of Peter may be traced to his self-confidence. When he protested that he would be true to Christ, even though all should forsake him, he was sincere and expressed the true feeling of his heart, but he betrayed his pride. The immediate result was his failure to obey the Master and to watch and pray as he had been bidden; and consequently he was surprised and stunned by the arrest of Jesus, and like the other disciples, after a rash stroke in his defense, he forsook Jesus and fled. He followed Jesus to the palace of the high priest but hoped to conceal his discipleship and to be regarded as one of the excited crowd.

Every follower of Christ is in mortal danger when confident of his moral strength and especially when at the same time he is ashamed to be publicly known as a disciple, and most of all when he feels, as Peter probably felt, that confessed loyalty to Christ can under the circumstances be of no special help to his Lord. At such a time when the cause of Jesus seemed hopeless, when the courage of Peter was gone, when he was wearied by the long night of sleeplessness, when cold and lonely, the unexpected attack was made and Peter suffered his tragic defeat.

It may be easy to point the finger of scorn at the great apostle, but there are few followers of Christ who at times of less severe testing have not as truly denied their Lord, by word or deed, with cowardice and deceit and passion. Three times Peter repeated his denial and then he heard the crowing of a cock. The incident was insignificant in itself, but it recalled the word of his Master; it made Peter conscious of his disgrace but it called him to himself, and then as he turned toward the palace, for a moment he caught sight of his Lord. We may be unable to conjecture what was expressed in the face of Jesus as at that moment he “looked upon Peter.” There may have been something of rebuke, but probably there was more of unutterable sorrow and of tender sympathy. We read that as “Peter remembered the word of the Lord, ... he went out, and wept bitterly.” Surely these were tears of repentance and they prepared the way for pardon and for peace. To many a fallen follower of Christ there has come some minute providence recalling hours of glad fellowship and messages of solemn warning, and the heart has been turned toward the Master, and true repentance has been felt in realizing the pain which the disloyalty has brought to the loving Lord.

The consciousness has brought bitter tears and hours of regret and of anguish, but they have been followed by a brighter morning, by a meeting with the risen Christ, by a new confession of love, by words of peace, and by a truer life of deeper devotion to his cause.

F. Jesus Before The Jewish Rulers. Ch. 22:63-71

63 And the men that held _Jesus_ mocked him, and beat him. 64 And
they blindfolded him, and asked him, saying, Prophesy: who is he
that struck thee? 65 And many other things spake they against him,
reviling him.

66 And as soon as it was day, the assembly of the elders of the
people was gathered together, both chief priests and scribes; and
they led him away into their council, saying, 67 If thou art the
Christ, tell us. But he said unto them, If I tell you, ye will not
believe: 68 and if I ask _you_, ye will not answer. 69 But from
henceforth shall the Son of man be seated at the right hand of the
power of God. 70 And they all said, Art thou then the Son of God?
And he said unto them, Ye say that I am. 71 And they said, What
further need have we of witness? for we ourselves have heard from
his own mouth.

After Jesus had been denied by Peter, he was grossly insulted and abused by his captors. He was mocked and beaten and reviled. Those responsible for these indignities were the Jewish rulers, the most cultured and refined and professedly religious men of their day; but the beast within man is more powerful than we commonly suppose. When Christ is rejected, when his teachings are despised, when his Spirit is opposed, then it is only a question of time and of occasion when hatred or malice or lust or anger awaken in man the passions and ferocity of the brute.

When the morning dawned, Jesus was led away to be arraigned formally before the sanhedrin, the supreme ecclesiastical court of the Jews. He was supposed to be on trial for his life; in reality the council was being judged, and in its guilt the entire nation was involved. The rulers convicted themselves of prejudice, dishonesty, and malice. They did not seek to learn the truth that justice might be done; they sought to find some evidence on which Jesus might be condemned.

When every attempt to convict Jesus had failed, they finally charged him in the words: “If thou art the Christ, tell us.” Jesus’ reply shows how fully he appreciated their blind hatred and their unwillingness to be just; he told them that no statement he might make would be believed, and that no explanation or defense he might offer would be accepted; nevertheless, he would answer their question, with the statement that his exaltation to the place of divine power was about to take place. Then they asked him directly, “Art thou then the Son of God?” He answered with all distinctness, “Ye say that I am.” Then they at once decreed that he was worthy of death. They had prejudged the case. They were unwilling to consider whether his claim to be the Son of God was true; they only wished to be sure that he made the claim. When they had made sure of this, they agreed that he must die as a blasphemer. Their logic was so far true. There is no other alternative. In the presence of Christ there can be no neutrality. Either he was an impostor who deserves our contempt, or else he is the divine Son of God whom we must worship and obey. Every soul must choose between the sanhedrin and the Church.

G. Jesus Before Pilate. Ch. 23:1-25

1 And the whole company of them rose up, and brought him before
Pilate. 2 And they began to accuse him, saying, We found this man
perverting our nation, and forbidding to give tribute to Cæsar,
and saying that he himself is Christ a king. 3 And Pilate asked
him, saying, Art thou the King of the Jews? And he answered him
and said, Thou sayest. 4 And Pilate said unto the chief priests
and the multitudes, I find no fault in this man. 5 But they were
the more urgent, saying, He stirreth up the people, teaching
throughout all Judæa, and beginning from Galilee even unto this
place. 6 But when Pilate heard it, he asked whether the man were a
Galilæan. 7 And when he knew that he was of Herod’s jurisdiction,
he sent him unto Herod, who himself also was at Jerusalem in these
days.

8 Now when Herod saw Jesus, he was exceeding glad: for he was of a
long time desirous to see him, because he had heard concerning
him; and he hoped to see some miracle done by him. 9 And he
questioned him in many words; but he answered him nothing. 10 And
the chief priests and the scribes stood, vehemently accusing him.
11 And Herod with his soldiers set him at nought, and mocked him,
and arraying him in gorgeous apparel sent him back to Pilate. 12
And Herod and Pilate became friends with each other that very day:
for before they were at enmity between themselves.

13 And Pilate called together the chief priests and the rulers and
the people, 14 and said unto them, Ye brought unto me this man, as
one that perverteth the people: and behold, I, having examined him
before you, found no fault in this man touching those things
whereof ye accuse him: 15 no, nor yet Herod: for he sent him back
unto us; and behold, nothing worthy of death hath been done by
him. 16 I will therefore chastise him, and release him. 18 But
they cried out all together, saying, Away with this man, and
release unto us Barabbas—19 one who for a certain insurrection
made in the city, and for murder, was cast into prison. 20 And
Pilate spake unto them again, desiring to release Jesus; 21 but
they shouted, saying, Crucify, crucify him. 22 And he said unto
them the third time, Why, what evil hath this man done? I have
found no cause of death in him: I will therefore chastise him and
release him. 23 But they were urgent with loud voices, asking that
he might be crucified. And their voices prevailed. 24 And Pilate
gave sentence that what they asked for should be done. 25 And he
released him that for insurrection and murder had been cast into
prison, whom they asked for; but Jesus he delivered up to their
will.

The Jews had been deprived by their Roman conquerors of the right to inflict capital punishment. When, therefore, their chief council had decided that Jesus was worthy of death, the rulers brought him to Pilate, the Roman governor, that he might confirm their sentence and execute the cruel penalty of crucifixion. The trial before Pilate developed into a disgraceful contest between the murderous and determined Jewish rulers and the weak and vacillating Roman governor, who was at last compelled to act contrary to his conscience and his desire and to submit his will to that of the subjects whom he detested.

Luke gives only a bare outline of the story, which is sketched best by the apostle John. Enough, however, is given to show the infamous baseness of the Jews and the futile endeavors of Pilate to avoid the judicial murder which he finally committed. The Jewish rulers had asked Pilate to pronounce sentence without hearing the charge; this Pilate properly refused to do. When the accusation was made, Luke shows most clearly how craftily the decision of the Jewish court was perverted, and how forcibly the false charge was presented. Jesus had been convicted of claiming to be the divine Messiah. It was the claim of deity, and thus of blasphemy, on which he was condemned. The Jews knew that this would make no impression on Pilate. However, the office of Messiah did imply rule and authority, and therefore the claim of Jesus was distorted into a political offense and he was charged with sedition, with forbidding tribute to Cæsar, and with claiming to be a king.

How absurd all these accusations were, Pilate soon learned; he probably was not a little suspicious of the sudden zeal for their Roman tyrants shown by these rebellious Jews. However, he lacked the courage of his convictions; he declared Jesus to be innocent, but fearing to offend the rulers and the crowds whom they had won to their will, he hesitated to release Jesus. That was a fatal step; the only thing to do is to act with decision and promptness as soon as one sees what is right. It is surely true in matters of conscience that “he who hesitates is lost.”

Then Pilate did what all weak men are apt to do: he attempted to avoid making a decision; he tried to shift the responsibility; he learned that Jesus was from Galilee, and so Pilate sent Jesus to be judged by King Herod, within whose realm Galilee lay. Herod was then in Jerusalem, and he was eager to see Jesus, of whom he had heard so much, and he hoped that his curiosity might be gratified by seeing Jesus perform some miracle. However, when appearing before Herod, Jesus refused even to answer him by a single word. Jesus has a message for every penitent, and a miracle for every believer; but for the murderer of John and for the shallow, sinful profligate there is only silence and contempt.

To wreak upon Jesus a petty revenge, Herod mocked Jesus by clothing him with royal apparel, and sent him back thus arrayed to Pilate. It was a cruel jest, but it was an acquittal of Jesus as guilty of no political offense. Thus Pilate was forced to act as judge; others cannot decide for us questions of conscience. When compelled to act, Pilate attempted a second maneuver familiar to all weak souls; he proposed to compromise. He would do what was wrong but he would avoid the crime of murder. He offered to scourge Jesus, whom he declared to be absolutely innocent, or to release him as a notable criminal, as one such was usually released at this feast. On the one hand, he would be subjecting Jesus to the most agonizing bodily torture; on the other, he would brand Jesus as a malefactor who had deserved death. Compromise in a case of conscience is always a sign of weakness, and the enemy is sure to press his advantage. As the rulers saw Pilate yielding thus far, they asked for the release of a notorious murderer by the name of Barabbas; and as they saw Jesus coming forth from the scourging, torn and bleeding, they cried out for his life, “Crucify him, crucify him.” As Pilate hesitated, the rulers used their most deadly weapon; they suggested that they would report Pilate to the emperor as shielding a political revolutionist; they would imperil the position and life of the governor. This attack Pilate could not withstand; when some personal loss was involved conscience was no longer to be considered. He decided to do what he knew to be wrong; he “gave sentence that what they asked for should be done;” and so doing he placed himself near the head of that long list of moral cowards who share his eternal infamy for fearing to do the right.

The degradation of the Jewish rulers was even greater. With all their knowledge of the moral law, they who professed to be special representatives of God put to death his Son, and chose a murderer instead of the Saviour. To the tragedy of such a choice Luke refers with horror in the only personal comment he makes upon the scene. V. 25. Are not thousands, however, making that same choice to-day? There can be no neutral ground; indecision is impossible: one must choose either Barabbas or Christ.

H. The Crucifixion. Ch. 23:26-38

26 And when they led him away, they laid hold upon one Simon of
Cyrene, coming from the country, and laid on him the cross, to
bear it after Jesus.

27 And there followed him a great multitude of the people, and of
women who bewailed and lamented him. 28 But Jesus turning unto
them said, Daughters of Jerusalem, weep not for me, but weep for
yourselves, and for your children. 29 For behold, the days are
coming, in which they shall say, Blessed are the barren, and the
wombs that never bare, and the breasts that never gave suck. 30
Then shall they begin to say to the mountains, Fall on us; and to
the hills, Cover us. 31 For if they do these things in the green
tree, what shall be done in the dry?

32 And there were also two others, malefactors, led with him to be
put to death.

33 And when they came unto the place which is called The skull,
there they crucified him, and the malefactors, one on the right
hand and the other on the left. 34 And Jesus said, Father, forgive
them; for they know not what they do. And parting his garments
among them, they cast lots. 35 And the people stood beholding. And
the rulers also scoffed at him, saying, He saved others; let him
save himself, if this is the Christ of God, his chosen. 36 And the
soldiers also mocked him, coming to him, offering him vinegar, 37
and saying, If thou art the King of the Jews, save thyself. 38 And
there was also a superscription over him, THIS IS THE KING OF THE
JEWS.

The Gospel narratives spare us the distressing details of the crucifixion; this was the most cruel and agonizing form of death; but the facts are written with surprising delicacy and reserve. As Jesus was being led from the city a certain Simon of Cyrene was pressed into the service of bearing his cross. The cause of this action is purely a matter of conjecture. Its result was to give Simon immortal fame and apparently to secure for him eternal salvation; for it seems that this experience, and the knowledge of Christ gained at Calvary, resulted in the conversion of Simon and his household, Mark 15:21; Rom. 16:13. In a figure, he was the first of that long line of men and women who have taken up the cross and followed Christ. Of course this is a mere symbol, and the actual contrasts are vital. In reality no one can share the burden of the cross which our Saviour bore. His sufferings, and his alone, made atonement for sin. Then again no one can be compelled to take up the cross. There are burdens in life which cannot be evaded but one can refuse the cross. It is a type of the voluntary suffering endured for the sake of Christ; it is a symbol of the complete sacrifice of self and the complete submission to his will which is necessary for all who share in the redeeming benefits of his death.

Luke alone records the incident of the women who, wailing and lamenting, followed Jesus out of the city. It is quite fitting that in this Gospel, in which womanhood is so exalted, a place should be found for this picture. It is not to be supposed that these were the loyal friends who had followed Jesus on his journeys and helped to supply his needs; these were rather residents of Jerusalem whose hearts were bleeding with sorrow for the loving Prophet who was being led forth to an agonizing death. Our Lord turned to these women with a message of sympathy and told them that they were not to weep for him but for themselves and their children. He was not rebuking them for their compassion; he rather meant to indicate that while his sufferings were pitiful, their own were more worthy of tears, for they were to be even more intense. He had in mind the destruction of the city due to its impenitence and made certain by its rejection of the Redeemer. Jesus declared that the days would come when childlessness would be a ground for congratulation because of the universal distress. He predicted that the horror would be so great that men would call upon the mountains to fall on them and the hills to cover them, preferring such forms of death to the torments which threatened from the armies of Rome. Jesus added a proverb, the force of which is evident even though its exact application may not be clear: “For if they do these things in the green tree, what shall be done in the dry?” In other words, if the sufferings of Christ were so great, what would be the sufferings of the Jews! If the Romans were putting to death him whom they regarded as innocent, what would they do to the inhabitants of the rebellious and hated city? It is quite in accordance with the character of Luke to note how Jesus, in this very hour of his anguish, thought rather of others than of himself and pronounced this prophesy, not in resentment, but in infinite tenderness and pity.

While the actual sufferings of the crucifixion are not described, Luke tells us of the cruel mockery to which Jesus was subjected. He states that two malefactors were crucified with Jesus, “one on the right hand and the other on the left.” This was evidently designed to add to the disgrace and humiliation of his cruel death. The place of the crucifixion was called “The skull,” probably because it was a bare, rounded hill located outside the city gates.

Of the seven words spoken by Jesus on the cross, Luke records three, all of them characterized by love and trust. The first is found in no other Gospel. As Jesus tasted the first bitterness of his anguish he was heard to pray, “Father forgive them; for they know not what they do.” He did not have in mind simply the soldiers who were involuntary instruments of his death, but rather the Jews who had not fully recognized the enormity of their crime. For them Jesus felt no hatred in his heart. He yearned for their repentance and their salvation. This prayer was a revelation of the matchless grace and mercy of this ideal Man. Luke adds the details of the mockery to which the other evangelists likewise refer. The crowds stood gazing upon the Sufferer but the rulers and the soldiers cruelly mocked him; the former scoffed at him saying, “He saved others; let him save himself.” In reality, had he saved himself, he never could have saved others. He died for the very men who were deriding him, to make possible their salvation. The soldiers made sport of him by casting lots for his garments and by offering him drink and hailing him as “King of the Jews.” This last title had been placed on the cross above the head of Jesus. It was put there by Pilate in bitter irony. It was his way of taking revenge upon the rulers who, contrary to his conscience, had compelled him to put to death an innocent Man. In place of this superscription the eye of faith sees another, “Behold, the Lamb of God, that taketh away the sin of the world!”

I. The Penitent Thief. Ch. 23:39-43

39 And one of the malefactors that were hanged railed on him,
saying, Art not thou the Christ? save thyself and us. 40 But the
other answered, and rebuking him said, Dost thou not even fear
God, seeing thou art in the same condemnation? 41 And we indeed
justly; for we receive the due reward of our deeds: but this man
hath done nothing amiss. 42 And he said, Jesus, remember me when
thou comest in thy kingdom. 43 And he said unto him, Verily I say
unto thee, To-day shalt thou be with me in Paradise.

This story which enshrines for us the second saying of our Lord upon the cross has often been regarded as one of the most significant narratives in the Gospels: first, because it gives us such a picture of the unique person of Christ; here was a dying man who at the same time was a forgiving God. Then, here is a picture of the transforming power of Christ who in an instant of time changed a robber into a saint. Most of all, we have here a message of the conditions of salvation which are ever the same, namely, repentance and faith. The first of these conditions is strikingly illustrated from the fact that the repentant thief was thinking of God and remembering that it was against a divine Being that he had sinned. Of this fact he reminded his companion, intimating that they might properly fear him into whose august presence they were so soon to be ushered. It is the very essence of repentance to regard sin, not as a mistake or a weakness, or as an injury to men, but as rebellion and insult against God. His penitence was further shown in his recognition that the penalty which he was suffering was just, and in his recognition of the innocent sufferings of Christ.

His faith was as remarkable as his repentance. He saw in the bleeding, dying Sufferer, One who is yet to return as universal King, and to him he addressed his prayer: “Jesus, remember me when thou comest in thy kingdom.” We do not know the source of such faith. The robber may have heard part of the trial of Jesus; he did hear him praying for his enemies; but whatever gave rise to his belief and trust, he regarded Jesus as a Saviour and Lord who was yet to reign and who could bring him to eternal glory. This story thus reveals to us the truth that salvation is conditioned upon repentance and faith. However, it contains other important messages also. It declares that salvation is independent of sacraments. The thief had never been baptized, nor had he partaken of the Lord’s Supper. It is obvious that had he lived he would have carried out the requirements of his Lord by accepting these sacraments. He did, in fact, boldly confess his faith in the presence of a hostile crowd and amid the taunts and jeers of rulers and soldiers, yet he was saved without any formal rites.

It is further evident that salvation is independent of good works. The thief was pardoned before he had lived a single, righteous, innocent day. Of course, good works follow faith; they evidence its reality; but faith precedes and results in holiness. A life of goodness is an expression of gratitude for salvation already begun.

It is further evident that there is no “sleep of the soul.” The body may sleep, but consciousness persists after death. The word of the Master was, “To-day shalt thou be ... in Paradise.” Again it is evident that there is no “purgatory.” If any man ever needed discipline and “purifying fires,” it was this penitent robber. Out of a life of sin and shame he passed immediately into a state of blessedness. This was the promise: “To-day shalt thou be with me in Paradise.”

Again it may be remarked that salvation is not universal. There were two robbers; only one was saved. Jesus had heard them both speaking of him. He did not say “ye,” but “Verily I say unto thee, To-day shalt thou be with me in Paradise.”

Last of all, it may be noted that the very essence of the joy which lies beyond death consists in personal communion with Christ. The heart of the promise to the dying thief was this: “Thou shalt be with me.” This is our blessed assurance, that to depart is “to be with Christ,” which is “very far better.”

J. The Death And Burial. Ch. 23:44-56

44 And it was now about the sixth hour, and a darkness came over
the whole land until the ninth hour, 45 the sun’s light failing:
and the veil of the temple was rent in the midst. 46 And Jesus,
crying with a loud voice, said, Father, into thy hands I commend
my spirit: and having said this, he gave up the ghost. 47 And when
the centurion saw what was done, he glorified God, saying,
Certainly this was a righteous man. 48 And all the multitudes that
came together to this sight, when they beheld the things that were
done, returned smiting their breasts. 49 And all his acquaintance,
and the women that followed with him from Galilee, stood afar off,
seeing these things.

50 And behold, a man named Joseph, who was a councillor, a good
and righteous man 51 (he had not consented to their counsel and
deed), _a man_ of Arimathæa, a city of the Jews, who was looking
for the kingdom of God: 52 this man went to Pilate, and asked for
the body of Jesus. 53 And he took it down, and wrapped it in a
linen cloth, and laid him in a tomb that was hewn in stone, where
never man had yet lain. 54 And it was the day of the Preparation,
and the sabbath drew on. 55 And the women who had come with him
out of Galilee, followed after, and beheld the tomb, and how his
body was laid. 56 And they returned and prepared spices and
ointments.

And on the sabbath they rested according to the commandment.

The death of Christ was an event of such supreme importance that it properly was accompanied by supernatural signs of deep significance. Of these Luke mentions two. The first was the darkened skies, a fit symbol of the blackest crime in all the history of man. The second was the rending of the Temple veil, a type of the “new and living way” opened into the presence of God for all believers. Thus these two signs correspond to the human and the divine aspects of this atoning death, and indicate the heinousness of sin and the purpose of redeeming grace.