Bible Commentaries

Luke 23:1. And the whole multitude of them arose, and led him unto Pilate.

Our Lord had been taken to the tribunal of Annas and of Caiaphas, and sow the whole multitude of them arose and led him unto Pilate. The first two tribunals were ecclesiastical and religious. There they charged him with crimes against the law. Now they take him to Pilate, and bring accusations against him, concerning Caesar and the Roman Government. “The whole multitude of them arose and led him unto Pilate.”

Luke 23:2. And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.

A wily charge. It was the duty of the ruler of the province to protect the province from any rebellion against Caesar; so they put in the, “He perverts the nation, forbids to give tribute to Caesar.”

Luke 23:3. And Pilate asked him, saying, Art thou the King of the Jews?

It must have seemed a strange question to himself, as he saw the poor emaciated form of Jesus of Nazareth standing before him. “Art thou the King of the Jews?”

Luke 23:3. And he angered him and said, Thou sayest

“It is even so.”

Luke 23:4. Then said Pilate to the chief priests and to the people, I find no fault in this man.

He took him aside and conversed with him, and perceived that his kingdom was not of a kind that would interfere with Caesar. As he looked at him, he found that it was not a matter which really could concern the great Roman Empire. It was in no danger from him. Pilate said to the chief priests and the people, “I find no fault in this man.”

Luke 23:5. And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.

He caught at that.

Luke 23:6-7. When Pilate heard of Galilee, he asked whether the man were a Galilaean. And as soon as he knew that he belonged unto Herod’s jurisdiction,

For Herod was ruler of Galilee.

Luke 23:7. He sent him to Herod, who himself also was at Jerusalem at that time.

By which he answered two purposes. First, he would get out of the scrape himself; and secondly, he would compliment Herod by acknowledging that, as the man was a Galilean, he was under Herod’s jurisdiction. What devices men have to escape from responsibility! This vacillating Pilate knew the right, and did it not. He would be very glad to avoid coming to any decision about it at all.

Luke 23:8-9. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. Then he questioned with him in many words; but he answered him nothing.

Now was Christ the Lamb — the sheep before her shearers who is dumb. He did answer Pilate a little, There was a little that was good about Pirate, vacillating as he was; but Herod had not a trace of anything upon him upon which the good seed could possibly take root; so he answered him nothing.

Luke 23:10-11. And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.

This robe was probably white, sparkling, splendid. It tended to mock him. It set the example to Pilate and his men to clothe him in a scarlet robe, and mock him yet again. There is a contagiousness about an evil example.

Luke 23:12. And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.

Behold how sinners will agree when Christ is to be slaughtered. They shake hands together when he is to die.

Luke 23:13-16. And Pilate, when he had called together the chief priests and the rulers and the people. Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. I will therefore chastise him, and release him.

But what duplicity! If he is innocent, release him, but do not scourge him. If he is guilty, crucify him, but do not balk about releasing him. When men are wrong at heart, when they come to a resolution, it is self-contradictory. There is nothing more inconsistent than sin. It is an image whose head may be of gold, but the feet are always of clay. You cannot make sin hang together, and the verdict of one who is undecided and has two minds is always a very vicious one. “I will chastise him and release him.”

Luke 23:1-2, And the whole multitude of them arose, and led him unto Pilate. And they began to accuse him saying, We found this —

Put in what word you like — villains — scoundrel — our translators could not find a better word than that inexpressive-expressive word “fellow.” “We found Eats fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ, a King.” They shift the charge, you see, now; before, it was blasphemy, now it is sedition.

Luke 23:2-3. Fellow perverting the nation, and forbidding to give tribute to Caesar saying that he himself is Christ a King. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.

Another of the evangelists tells us that he first asked Pilate what he meant by the question, explaining that he only claimed the kingdom in a spiritual sense.

Luke 23:4-5. Then said Pilate to the chief priests and to the people, I find no fault in this man. And they were the more fierce, saying. He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.

When Pilate heard them say Galilee, he caught at that; ‘he did not wish to displease the multitude.

Luke 23:6-7. When Pilate heard of Galilee, he asked whether the man were a Galilean. And as soon as he knew that he belonged unto Herod’s jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.

So away the Master goes; he must be dragged through the streets again to a third tribunal. Oh! thou blessed Lamb of God! Never were sheep driven to the shambles as thou wert driven to death!

Luke 23:8. And when Herod saw Jesus, he was exceeding glad; for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

But the Lord never worked miracles yet, to gratify idle curiosity. He who would have worked a miracle to heal the poorest beggar in the street would not work a wonder to please the king in whose power he was.

Luke 23:9. Then he questioned with him in many words: but he answered him nothing.

“No,” says good Christopher Ness — “John Baptist was Christ’s voice, and Herod had stopped him; there Christ would not speak; as if he would say, ‘No, no’; thou didst cut off John Baptist’s head, who was my messenger, and since thou hast ill-treated my emir, I, the King of kings, will have nothing to say to thee.”

Luke 23:10. And the chief priests and scribes stood and vehemently accused him.

The original word is made nought of him — made him ads nothing.

Luke 23:11-12. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. And the same day Pilate and Herod were made friends together; for before they were at enmity between themselves.

Two dogs could well agree to hunt the same prey, and sinners who quarrel on other things will often be quite agreed to persecute the gospel.

Luke 23:13-16. And Pilate, when he had called together the chief priests and the rulers and the people, Said unto them, Ye have brought this man unto me, as one that perverteth the people; and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: No, nor yet Herod; for I sent you to him; and, lo, nothing worthy of death is done unto him. I will therefore chastise him, and release him.

Ah! that word “chastise” shim so glibly over the tongue, but you know what it meant, when the Roman lectors laid bare the back and used the terrific scourge? “I will scourge him,” said Pilate. Perhaps he thought that if he scourged him, his suffering would induce the Jews to spare his life.

Luke 23:17-20. (For of necessity he must release one unto them at the feast). And they cried out all at once, saying, Away with this man, and release unto us Barabbas: (Who for a certain sedition made in the city, and for murder, was cast into prison). Pilate, therefore, willing to release Jesus, spake again to them.

He seems to have gone backward and forward many times, desiring to save the life of Christ, but not having the moral courage to do it.

Luke 23:21-26. But they cried, saying, Crucify him, crucify him. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. And Pilate gave sentence that it should be as they required. And he released unto them him that for sedition and murder was cast into prison, whom they had desired.’ but he delivered Jesus to their will. And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

This exposition consisted of readings from Matthew 26:59-68; Luke 23.

Luke 23:13-15, And Pilate, when he had called together the chief priests and the rulers and the people, Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: No, nor yet Herod: for I sent you to him: and, lo, nothing worthy of death is done unto him.

They were judges not at all inclined to favor him; but yet, though his accusers were mad again him, nothing could be brought before these two judgment-seats which would hold water for a single moment. Holy and harmless was Christ, and, therefore, his accusers knew not what to say against him.

Luke 23:16-23. I will therefore chastise him, and release him. (For of necessity he must release one unto them at the feast.) And they cried out all at once, saying, Away with this man, and release unto us Barabbas: (Who for certain sedition made in the city, and for murder, was cast into prison). Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. And they were instant with loud voices, requiring that he might be crucified.

Never did man’s enmity to God become more clear than when God, in human flesh, descending upon an errand of mercy, must, nevertheless, be hunted down by these cruel cries of “Crucify him, crucify him.” Man would be a Decide if he could. “The fool hath said in his heart, “No God.’” To get rid of God — to get rid of God, even in human form, is the enmity of man’s heart. He will have it if he can.

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

Fit type of all Christ’s followers, who must expect to carry Christ’s cross, and who should be happy and honoured in carrying it after Jesus.

Luke 23:27-28. And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.

He had the siege of Jerusalem before his mind, and, therefore, in tender pity he bade them save their tears for other sorrows.

Our Lord’s last days gave tragic proof of the hate and cruel mockery of his foes; yet how marvelously he endured!

Luke 23:18-19. And they cried out all at once, saying, Away with this man, and release unto us Barabbas: Who for a certain sedition made in the city, and for murder, was cast into prison.)

Do you not see how they refuted their own accusation? If Christ was really the leader of sedition, would they have asked that he should be put to death? Would they have preferred a murderer to him? There can be no danger of a man leading people astray when those very people were crying, “Let him be put to death.” It must have been a transparent fraud. Pilate must have loathed them. Mean as he was, he must have seen through their meanness.

Luke 23:20-22. Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.

He thinks a great deal of his own inconsistent conclusion, and so many men do. When they came to a conclusion, bad as it is, contradictory, they will stick to it. Adhesive to nothing but to wrong, like a pendulum swinging between right and wrong, was this Pilate. Yet he will keep on the swing. He is only steady in that, — “I will, therefore, chastise him and release him.” Oh! dear friends, it would be better for you to come to thorough decision one way or the other — Christ, or no Christ; true religion, or no religion; but to halt between the two is a lame business that will be ruinous to you.

Luke 23:23. And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.

These men were bribed. The popular feeling was with our Lord to a very large extent, but, under the influence of threats and bribes, they found a mob to cry, “Crucify him.” You know the old saying, Vox populi vox Dei,” There is no truth in it. The voice of the people is not the voice of God, for they said, “Crucify him, crucify him.”

Luke 23:24. And Pilate gave sentence that it should be as they required.

Again attempting to evade the responsibility by saying that they should be both accusers and judges.

Luke 23:25. And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

Sad scene. May our hearts be broken, and made tender, end sanctified by meditation upon it.

Let us turn now to the later events.

Luke 23:32-33. And there were also two other, malefactors, led with him to be put to death. And when they were come to the place, which is called Calvary,

The margin reads, or the place of a skull, when they were come to the place which is called a skull.

Luke 23:33. There they crucified him, and the malefactors, one on the right hand, and the other on the left.

Come hither, soul. Thou who readest this chapter, come to this place of a skull. It is the first resting-place of every weary soul. There is no rest for the sole of your foot till first you come to Calvary, and see your Saviour die.

Luke 23:34. Then said Jesus,

As they crucify him.

Luke 23:34. Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

Now, Luke supplies some particulars which Mark has left out. Turn, therefore, to the 23^rd chapter of Luke and the 26^th verse. Luke, also, tells us of Simon.

Luke 23:26. And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

Now these are the things which Mark has not put in.

Luke 23:27; Luke 23:29. And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.

This was accounted a curse, but their curses should seem blessings unto them when compared with the curse of the dreadful slaughter at Jerusalem.

Luke 23:30-31. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For if they do these things in a green tree what shall be done in the dry?

If they do these things while yet the Jewish State is standing, what will they do when that State is broken up? If they do these things to innocent persons, a green tree, what will they do to the unhallowed person, the ungodly and the rebellions, who are like dry, rotten trees? How will the flame lay hold on those branches out of which the sap of virtue has long ago been dried?

Luke 23:32. And there were also two other malefactors,

It should be others—there should be an “s” there.

Luke 23:32-33. Led with him to be put to death. And when they were come to the place which is called Calvary, there they crucified him, and the malefactors, one on the right hand and the other on the left.

Shall we refuse to take up our cross and follow the Lord Jesus Christ? I think not. If any ask us whether we will leave him because of the fears which may be excited by the world’s frowns, this shall be our answer—let us sing it—with regard to the world and all its temptations:—

“No, facing all its frowns or smiles,

Counting its gain but loss;

Without the camp we take our place,

With Jesus bear the cross.”

This exposition consisted of readings from Psalms 69:1-21. Mark 15:15-23. Luke 23:26-33.

Luke 23:27-31. And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For if they do these things in a green tree, what shall be done in the dry?

Our Saviour, even amidst the greatest sufferings, seemed almost to forget them in the deep sympathy that he had for the people around him. He pictured in his mind’s eye that awful siege of Jerusalem. Who can read it, as Josephus describes it, without feeling the deepest horror? Oh, the misery of the women and of the children in that dreadful day when the zealots turned against each other within the city, and fought to the death, and when the Roman soldiery, pitiless as wolves, at last stormed the place! Truly did the Saviour say of it that there should be no day like to it; neither was there it was the concentration of human misery; and our Lord wept because he foresaw what it would be, and he bade these poor women reserve their tears for those awful sorrows.

Luke 23:32-33 And there were also two other, malefactors, led with him to be put to death And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.

O blessed Master they did not spare thee any scorn! There was no mode of expressing their contempt, which their malignity did not invent. Truly, “he was cumbered with the transgressors.” You could not count the three sufferers on Calvary without counting him; he was so completely numbered with the others that he must be reckoned as one of them.

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

It was all that he could say in their favor, and he did say that. If there is anything to be said in thy favor, O my fellow-sinner, Christ will say it; and if there is nothing good in thee that his eyes can light upon, he will pray or his own account, “Father, forgive them for my sake.”

Luke 23:34. And they parted his raiment, and cast lots.

His garments were the executioners’ perquisites; pitilessly they took them from him, and left him naked in his shameful sorrow.

Luke 23:35. And the people stood beholding.

There was no pity in their eyes. No one of them turned away his face because he could not look upon so disgraceful a deed.

Luke 23:35. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.

I have already reminded you that there was a deep truth hidden away in what these cruel mockers said, for Jesus must give himself up as a ransom if we were to be redeemed.

Luke 23:36-38. And the soldiers also mocked him, coming to him, and offering him vinegar, and saying, If thou be the king of the Jews, save thyself. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew,

For these were the three languages known to the throng, and Pilate invited them all to read in “Greek, and Latin, and Hebrew,”-

Luke 23:38-39. THIS IS THE KING OF THE JEWS. And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

Poor man; even though he is dying a felon’s death, he must be in the swim with the multitude, he must keep in with the fashion, so strong, so powerful, is the popular current with all mankind.

Luke 23:40-42. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

It was strange that Christ should find a friend dying on the cross by his side. Nobody else spoke to him about a kingdom. I am afraid that even his former followers began to think that it was all a delusion; but this dying thief cheers the heart of Jesus by the mention of a kingdom, and by making a request to him concerning that kingdom even when the King was in his death agony.

Luke 23:43. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise.

The Master, you see, uses his old phraseology. In his preaching, he had been accustomed to say, “Verily, verily,” and here he is, even on the cross, the same Preacher still, for there was such assurance, such confidence, such verity, in all his words, that he never had to alter his style of speaking. “Verily I say unto thee, Today shalt thou be with me in paradise.” Well does our poet put it,-“

He that distributes crowns and thrones,

Hangs on a tree, and bleeds and groans.”

He was distributing these crowns and thrones even while hanging on the tree. “Tell it out among the nations that the Lord reigneth from the tree,” may not be an exact translation of the Psalm, but it is true, Psalm or no Psalm.

Luke 23:44. And it was about the sixth hour,

About noon, when the sun was at its height.

Luke 23:44. And there was a darkness over all the earth until the ninth hour.

Three o’clock in the afternoon.

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

As if the great light of heaven and the pattern of heavenly things were both disturbed. The sun puts on mourning, and the temple rends her veil in horror at the awful deed enacted on the cross.

Luke 23:46. And when Jesus had cried with a loud voice, he said, Father,

Is it not sweet to see how Jesus begins and ends his prayers on the cross with “Father”?

Luke 23:46-48. Into thy hands I commend my spirit: and having said thus, he gave up the ghost. Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all the people that came together to that sight, beholding the things, which were done, smote their breasts, and returned.

A strange ending to that day, was it not? The three hours’ darkness and the death-cry of the Christ had not converted them, but it had convicted them of sin. They felt that a great and heinous crime had been committed; and, though they had come together as to a mere show or sight, they went away from the spectacle impressed as they had never been before: “All the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.”

Luke 23:49. And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

In these doings on Calvary you and I have a share,-in their guilt, or else in their merit. Oh, that we may not be condemned with those who were guilty of his death, but may we be cleansed by that precious blood which puts away the sin of all who believe on him!

This exposition consisted of readings from Mark 15:15-39; and Luke 23:27-49.

We have often read the story of our Saviour’s sufferings; but we cannot read it too often. Let us, therefore, once again repair to “the place which is called Calvary.” As we just now sang, —

“Come, let us stand beneath the cross;

So may the blood from out his side Fall gently on us drop by drop;

Jesus, our Lord is crucified.”

We will read, first, Luke’s account of our Lord’s crucifixion and death.

Luke 23:33. And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one of the right hand, and the other on the left.

They gave Jesus the place of dishonour. Reckoning him to be the worst criminal of the three, they put him between the other two. They heaped upon him the utmost scorn which they could give to a malefactor; and in so doing they unconsciously honoured him. Jesus always deserves the chief place wherever he is. In all things he must have the pre-eminence. He is King of sufferers as well as King of saints.

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

How startled they must have been to hear such words from one who was about to be put to death for a supposed crime! The men that drove the nails, the men that lifted up the tree, must have been started back with amazement when they heard Jesus talk to God as his Father, and pray for them: “Father, forgive them; for they know not what they do.” Did ever Roman legionary hear such words before? I should say not. They were so distinctly and diametrically opposed to the whole spirit of Rome. There is was blow for blow; only in the case of Jesus they gave blows where none had been received. The crushing cruelty of the Roman must have been startled indeed at such words as these, “Father, forgive them; for they know not what they do.”

Luke 23:34. And they parted his raiment, and cast lots. And the people stood beholding.

The gambling soldiers little dreamed that they were fulfilling Scriptures while they were raffling for the raiment of the illustrious Sufferer on the cross; yet so it was. In the twenty-second Psalm, which so fully sets forth our Saviour’s sufferings, and which he probably repeated while he hung on the tree, David wrote, “They parted my garments among them, and cast lots upon my vesture.” “And the people stood beholding,” gazing, looking on the cruel spectacle. You and I would not have done that; there is a public sentiment which has trained us to hate the sight of cruelty, especially of deadly cruelty to one of our own race; but these people thought that they did no harm when they “stood beholding.” They also were thus fulfilling the Scriptures; for the seventeenth verse of the twenty-second Psalm says, “They look and stare upon me.”

Luke 23:35. And the rulers also with them derided him,

Laughed at him, made him the object of course jests.

Luke 23:35. Saying, He saved others; let him save himself, if he be Christ, the chosen of God. And the soldiers also mocked him, coming to him, and offering him vinegar.

In mockery, not giving it to him, as they did later in mercy; but in mockery, pretending to present him with weak wine, such as they drank.

Luke 23:37. And saying, If thou be the king of the Jews, save thyself.

I fancy the scorn that they threw into their taunt: “If thou be the king of the Jews;” that was a bit of their own. “Save thyself;” that they borrowed from the rulers. Sometimes a scoffer or a mocker cannot exhibit all the bitterness that is in his heart except by using borrowed terms, as these soldiers did.

Luke 23:38. And a superscription also was written over him in the letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.

John tells us that Pilate wrote this title, and that the chief priests tried in vain to get him to alter it. It was written in the three current languages of the time, so that the Greek, the Roman, and the Jew might alike understand who he was who was thus put to death. Pilate did not know as much about Christ as we do, or he might have written, THIS IS THE KING OF THE JEWS, and OF THE GENTILES, TOO.

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

He, too, borrows this speech from the rulers who derided Christ, only putting the words “and us” as a bit of originality. “If thou be the Christ, save thyself and us.”

Luke 23:40. But the other answering rebuked him saying, Dost thou not fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the reward of our deeds: but this man hath done nothing amiss.

A fine testimony to Christ: “This man hath done nothing amiss;” nothing unbecoming, nothing out of order, nothing criminal, certainly; but nothing even “amiss.” This testimony was well spoken by this dying thief.

Luke 23:42. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily, I say unto thee, Today shalt thou be with me in paradise. And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. And the sun was darkened, and the veil of the temple was rent in the midst. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up his ghost.

He yielded his life. He did not die, as we have to do, because our appointed time has come, but willingly the great Sacrifice parted with his life: “He gave up the ghost.” He was a willing sacrifice for guilty men. Now let us see what John says concerning these hours of agony, these hours of triumph.

This exposition consisted of readings from Luke 23:33-46; John 19:25-30