31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. 32 And as they came out, they found a man of Cyrene, q Nu. 15 35. 1K.21.10,13. Ac.7.58. He. 13.12. OBSERVE, (1.) Pilate delivers Christ to be crucified, but He is delivered up also by the determinate counsel and foreknowledge of God (Acts 2. 23). (2.) The enmity of the heart against the claims of Christ is unprovoked and unmitigated. (3.) Men call for Christ to be crucified, and when this death is shown to be for the salvation of sinners, they reject Him even in this. (4.) Some shall awake to shame and everlasting contempt (Dan. 12. 2). 152. JESUS IS LED AWAY TO BE CRUcified.—Sixth day of the week. Jerusalem. 27.31-34 15.20-23 23.26-33 19.16,17 31. The robe. Mark says, the purple, viz., the mock purple. 32. As they came out-viz., of the city; for the execution of criminals was commonly outside the gates. The soldiers led Him out, for they were the common executioners under the Roman governors.- -T A man of Cyrene. Mark and Luke both speak of this man as coming out of the country" towards the city, which would show that they found him as they passed out of the city gate. Mark adds that he was "the father of Alexander and Rufus." Cyrene was in Africa, where there were Jews residing. The district was called Pentapolis Cyrenaica. It is stated by John (19. 17), that Christ went forth "bearing His cross," which was the custom for criminals. They impressed this man Simon, "and on him they laid the cross, that he might bear it after Jesus." (See Luke 23. 26.) The cross was a high post with a cross-beam near the top, and fastened firmly in the ground. It usually stood some ten feet out of ground, and was in size and weight such as a man could carry with difficulty. A small seat belonged to it (about the middle), that the crucified person might rest upon it, and not hang entirely by the hands. The hands and feet were sometimes fastened to the cross with spikes, and sometimes bound fast to it with ropes. In our Saviour's case, the former method was used, as the most cruel. Christ is to be crucified for His people. Yet He would bring men into a mysterious and glorious partaking with Him of His sufferings and of His glory. The place of execution lay to the north-west, and near the city. As the bodies of the beasts that were sacrificed as types of Him were burned without the camp, so He suffered without the gate (Heb. 13. 11, 12). See Map of Mod. Jerusalem, where the spot standing outside the old walls, but afterwards enclosed, is indicated by the site of "the Holy Sepulchre." (K.) On the swell of Acra, beyond the Second Wall, (see "View of Jerusalem as besieged by Titus,") the crucifixion took place. Bartlett's "Walks about Jerusalem," p. 38. 33. Golgotha "a place called the place of a skull, which is called in the Hebrew Golgotha "(John)-" the place Golgotha" (Mark)- the place which is called Calvary" (Luke). This was also the meaning of Calvary in the Latin-“ a skull.' Though called Mount Calvary, it was rather a knoll, just sufficient to designate the spot. It received its name, doubtless, from its being used for the execution of criminals. Comp. 2 Kings 9. 35. 34. Vinegar mingled with gall. t when he had tasted thereof, he | which was spoken by the prowould not drink. 35 And they crucified him, and parted his garments, casting lots that it might be fulfilled 8 Ps.22.16. Mar. 15.24, &c. Lu. 23,54,&c. Jno.19.24, &c. t Ps.22.18. This was a mixture offered in derision, it would seem. Mark speaks of another potion, viz., wine, or winevinegar, mingled with myrrh, which was the usual stupefying drink for criminals about to suffer death. It served as an opiate, like laudanum, to relieve the extreme sufferings. This fulfilled the prophecy in Psalm 69. 21. He would not drink. Here again He was to show how willingly he endured the curse. If He had sought relief, He could have had it from heaven, or could have destroyed His enemies at His will. He would now refuse any alleviations which His murderers would administer. He would drink the cup to the dregs, for it was given Him of His Father. He endured the curse voluntarily and fully. OBSERVE, (1.) Christ must needs die, not by the scourging, nor by the sinking under the cross, but by crucifixion itself. (2.) The smallest matter in all this work entered into the particular plan. The Scriptures were fulfilled, and God's purposes were carried out. phet, They parted my garments among them, and upon my vesture did they cast lots. 36 And sitting down, they watched him there; 37 And set up over his head the superintendence of a centurion, were the common executioners. These drove each a nail into the hand or foot of the man, sometimes before, and sometimes after the cross had been set up in its place in the ground. Resting on the small seat which was fixed about the middle of the cross, the person could be nailed to it after it was set up. It was a slow and severe death, not exceeded in physical suffering, perhaps, by any method of torture. It was also the most ignominious punishment, "as it is written, Cursed is every one that hangeth on a tree." Robbers and slaves were generally doomed to this kind of death. Hence "the offence of the cross." Hence the wonder of Christ's humiliation, "EVEN the death of THE CROSS." Such suffering must needs be short, showing how poorly our weak nature can bear the curse of sin. A person generally lived on the cross till the third, fourth, or fifth day-the nails poisoning and inflaming the whole system, and through the nerves among which they were driven, making the pain indeed EXCRUCIATING, a term which is 153. THE CRUCIFIXION.-SIXTH day derived from the word crux, a cross. of the week. Matt. Jerusalem. Mark. ! Luke. John. With the Jews it was not lawful that a malefactor's body hang on the cross over night (Deut. 21. 23). Hence 27. 35-38 15. 24-28 23.33 19. 18-24 the soldier tried with the spear to see 34, 38 35. They crucified Him. The manner of crucifixion was briefly this. The sentenced man was first stripped of all his clothing, saving a strip about the loins, and then severely whipped, so that he sometimes died under this. Smarting and exhausted, he was compelled as soon as possible to bear his cross to the spot. Four soldiers of the Pretorian guard, under if He was yet dead, else they would break his bones to hasten His decease.— -T Parted His garments. The soldiers who acted as executioners were entitled to the garments of the deceased. They made four parts, (says John), to every soldier a part," and for His coat they cast lots. This was a method of deciding such a doubtful point by appealing to what was ostensibly regarded in the case his accusation written, THIS IS JESUS THE KING OF THE JEWS. 38 Then were there two as an expression of God's will. See Acts 1. 26, in the case of choosing an apostle who should stand in the room of Judas, and fill up the fixed number. That it might be fulfilled. This prophecy is found in Psalm 22. 18, which shows that the Psalm refers to Christ as a striking detail of His sufferings, in that crucifixion experience. Men-wicked men - - may have the raiment of Christ. Even the most wicked may wear His robe of righteousness and salvation by Divine grace. 36. They watched Him. This they did, as guards, lest anything might occur to obviate their cruel purpose. This is recorded to show us how certainly and without any failure, all the malicious designs of men for His death were accomplished. Nothing failed of all His endurance on the accursed tree. thieves crucified with him; one on the right hand, and another on the left. น Is 53.12. should be stated, so long as they agreed most perfectly in the substance of the accusation. In John's narrative we find that the chief priests expostulated with Pilate, and they themselves quote the title defectively, leaving out a part (19. 21). The harmless disagreement here in the very words, would only show that the Evangelists had not copied from each other, or conspired with each other to fabricate their narrative. Here, also, by this custom of stating publicly the ground of sentence, we have an open declaration that He "had done nothing amiss." This was the third hour, when they crucified Him, or 9 o'clock (Mark). 38. Two thieves-robbers, or highwaymen, with which Judea then abounded. All the Evangelists mention this, that two malefactors were crucified with Him, one on each side. Mark notices this as in fulfilment of the prophecy (Isa. 53. 12), “ And He was numbered with the transgressors." Executions were appointed at passover time, for the impression upon the greatest number. (See Deut. 17. 13.) For the same purpose, several were usually executed together. Our Lord ranked now as a capital transgressor, for He stood in the stead of sinners-made a CURSE Ffor us.' 37. His accusation· the charge upon which He was condemned. Mark and Luke speak of the superscription, and John of the title. It was customary to set over the head of the criminal the crime for which he had been condemned and was about to suffer. It was usually graven on a metal plate, with black characters on a white ground. This was in order that the people might know the case. Hence we find this OBSERVE, (1.) The accusation on written in three languages, Hebrew, the cross shows Christ to have been Greek, and Latin, that the Jews, innocent. (2.) Sinners will not have Greeks, and Romans, who were in this man to reign over them (see the crowd, might understand. These Luke 19. 14). This is their guilt, were the three sacred languages of and this procures the death of Christ. the world. John says that Pilate So Adam in the garden disdained wrote it (19. 19). The title itself is subjection to God. (3.) He was given differently by all the Evangel-numbered with the transgressors, as ists, though it is the same in substance. The ground of His condemnation was that He claimed to be "the King of the Jews." It may have been variously written in the different languages. But it was not necessary that the precise words Mark notices (Isa. 53. 12), standing in sinners' place to save sinners. (4.) Behold Jesus in the midst of malefactors (John). He is also in the midst of the throne (Rev. 5. 6), and in the midst of the Church. Matt. 18.20. 154. THE JEWS MOCK AT JESUS ON neither have convinced them - nor THE CROSS. He commends His mo- would it have served His purpose of ther to John.-(SIXTH day of the grace-nor could they demand any week.) further sign. "A wicked and adulter27.39-44 15.29-32 23.35-37 19.25-27 but there shall no sign be given them, ous generation seeketh after a sign, Matt. Mark. Luke. 39-43 John. 39. Reviled Him-literally, "blasphemed." They heaped vile epithets upon Him, shaking and tossing the head in scorn (see Job 16. 4. Psalm 109. 25). People and rulers joined in this, as we learn from Luke. Human insult was part of the bitter curse which He endured. 40. Thou that destroyest. This claim of His was brought up now in derision. His boast of power was challenged, dared, defied now. How easily He might have used that power to hurl them into perdition; but He forbore. He could have come down: but He came to die. He would not save Himself now, else He could not save sinners.-If thou be the Son of God. Like SATAN in the wilderness, they challenge HIS CLAIM TO DIVINITY. 41. This scoffing was universal among all classes of the multitude— chief priests, scribes and elders, and soldiers and the thieves, are mentioned. 42. He saved others. This was an allusion to His miracles, which pretended even to raise the dead; but which they obstinately discredited or attributed to Beelzebub. They dared Him now to do this conclusive miracle for their belief; but this would but the sign of Jonas the prophet." The wondrous miracle to be wrought lay in the purposes of God, and was soon to come on, in His RESURRECTION, according to Jonah's type and the ample prophecy. Nor was this a sincere demand of theirs, but only in mockery. 43. He trusted in God. These words are remarkably predicted in Ps. 22. 8. This also recalled His declarations of confidence in the Father and of oneness with Him, which now they would have Him test, and manifest (ch. 25. 53). So did Satan in the wilderness" If thou be the Son of God, cast thyself down, for it is written, He shall give His angels charge over thee," &c. (ch. 4. 6). But would He meet such insulting challenges? Had they not had the most abundant proofs, which they utterly despised? And would the Father arrest His gracious plans to satisfy, or stop such raillery? Behold in the midst of all this, Christ had rather die to offer them salvation, than decline to die, to induce their conviction. 44. The thieves. Luke says, "One of the malefactors," while Matthew and Mark speak in general of the thieves, as doing this. One of them was more conspicuous in the history, and upon his case Luke dwelt. the same in his teeth. 45 Now from the sixth hour there was darkness over all the land unto the ninth hour. 46 And about the ninth hour z Am.8.9. Cast the same in His teeth-literally, reproached Him to the same effect-or, in like manner. Luke alone tells us of the penitent one (23. 40). Here around the cross, Christ would illustrate the power of that grace which the cross should procure even for the vilest of sinners, even in the worst case, and to the last. This is no encouragement to put off repentance till death. That one is rescued amidst extremest perils, is no encouragement to take the risk, especially when this must be, by despising the grace till the last. It is not probable that this thief had enjoyed the means of knowing the Saviour. At this time, our Lord commended His mother Mary (now a widow, doubtless) to the affectionate care of the beloved disciple; as John himself narrates (19. 25-27). OBSERVE, (1.) How much of Satan's language and spirit was in this bitter trial of Christ on the cross. (See the temptation in the wilderness, ch. 4.) (2.) Christ's claim to Divinity, was that against which Satan and all God's enemies vented their malicious spite. They challenged and tantalized His Sonship. (3.) The pardoning grace is signally illustrated. 155. DARKNESS PREVAILS. CHRIST EXPIRES ON THE CROSS.-SIXTH day of the week. Calvary. 27.45-50 15.33-37 23.44-46 19.28-30 Matt. Mark. Luke. John. 45. The sixth hour. It was our noon, or twelve o'clock. Darkness at noon-day was the most striking and palpable work of God, as it could not have been a common eclipse, for the passover was always at full-moon. The darkness also lasted three hours, as an eclipse never could. Tertullian (Apolog. ch. 21) appeals to the Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? 47 Some of them that stood a Ps.22.1. Is.53.10. La. 1.12. accounts of this event, contained in the Roman archives. Phlegon, a Roman astronomer, A. D. 140, speaking of this very time, testifies of this. All the land-or "all the earth," as Luke (same Greek word). This phrase was often applied to Judea alone. See Bp. Watson's Reply to Gibbon, Let. 5. 46. My God. These words are from Psalm 22. 1, and are quoted not from the Hebrew, but from the Chaldee paraphrase. Mark gives the words in the Syro-Chaldaic (ch. 15. 34), his object not being to give the dialect in which they were spoken; but the exclamation itself. This language was spoken in Judea at that time. Here our great sacrifice cried out under the dreadful sense of the Divine wrath against sin, as He bore its load and curse. Compare the 22d Psalm, which He applied now to His case, and which the Jews had always applied to the Messiah. As He stood in the sinner's place, He saw and felt the Father's wrath, not toward Himself as a personal transgressor, but toward Himself as the sinner's Substitute. He still cried, My God, and retained His filial confidence. here was the sting of death to Him, that He, the holy Lamb of God, tain for a moment such a relation to should occupy such a place, and susHis Father. He cried out at this But point! as He did not under His other sufferings. His human soul was left to shudder at the thought of standing under the curse, even for others, and here He felt the awful dread of sinking under such a load. "He was heard in that He feared." Heb. 5. 7. 47. Calleth for Elias. It is not declared that they thought He called for Elias, but this they said, in taunt. And, as it was intended, it was a |