Our Lord died in the light. The disappearance of the darkness before his decease was an outward symbol of the light and serenity which came across his spirit. His departure exercised a powerful influence upon all around the cross. Let us notice the consequences of the death, as detailed by Luke.

I. THE ROMAN CENTURION WAS CONVINCED OF CHRIST'S RIGHTEOUSNESS AND DIVINE SONSHIP. (Ver. 470 In Matthew the exclamation of the centurion is given as, "Truly this was the Son of God;" while here in Luke it is, "Certainly this was a righteous Man." The one conclusion had reference to the Roman trial. His death was so glorious and triumphant as to vindicate his character from every aspersion. He was no malefactor, but a benefactor of mankind. The other conclusion had reference to the Jewish trial, which was on the ground of his claim of Sonship. Now, his last cry was in the light of Sonship, and "Father, into thy hands I commend my spirit!" was so tenderly and yet firmly uttered as to convince the centurion that the Lord's claim was real. In the same way, should not our death as believers constitute some vindication of our character and claims? It should show that our righteousness and sonship were not pretences, but glorious realities.

III. THE PEOPLE WERE CONVINCED OF THEIR SIN IN HAVING CLAMOURED FOR HIS CRUCIFIXION. (Ver. 48.) The smiting on the breast was a sign of perplexity and penitence. They were evidently humiliated that they had so treated One who could so nobly die. If the conviction of the centurion was an earnest of the conversion of the pagan world, this was an earnest of the conversion of the Jewish (cf. Godet, in loc.). The meek and quiet spirit with which Christ died broke down their hard-heartedness more than any other course could have done; so that its effect was a manifest preparation for the triumphs of the Pentecost. And should not a Christian's death strike alarm into the heart of unbelievers, suggesting to them the possibility of their being unable to meet death with becoming courage?

III. His ACQUAINTANCE AND THE WOMEN FROM GALILEE ARE PETRIFIED WITH ASTONISHMENT. (Ver. 49.) "They stood," we are told, "afar off." They were so unmanned that they could not venture nigh. To them the death was inexplicable. It was apparently the defeat of all their hopes. It was a crushing blow. No mystery in providence had ever appeared to them exactly like this. They were ready to say, with Jacob, "All these things are against us." Is this not the position of God's people often? They have entertained bright hopes about the Master and his cause, but have found them fading away like summer flowers, so that they stand perplexed and afar off before God's providences. Is it not the dark hour before the dawn? Is it not the travail-hour before the jubilance of birth? The disciples experienced this, and so may we. Before apparent defeat, let us always exclaim by faith, "It is real victory."

IV. JOSEPH OF ARIMATHAEA IS LED BY CHRIST'S DEATH TO REAL DECISION. (Vers. 50-52.) Joseph, a good and just man, had been for some time, we know not how long, a "secret disciple" of Jesus. Nicodemus and he seemed to be in the same category, and perhaps they were led into faith about the same time. In the Sanhedrin they had done all that timid men could to prevent the crime of the Crucifixion; but popular feeling was always too strong for them. They had not as yet taken the bold step of professing to belong to Christ. But, strange to say, the death of Jesus, the apparent defeat of his cause, determined them both to be professors. Joseph accordingly goes and boldly begs the body from Pilate, that he may lay it in his own new tomb, while Nicodemus goes off to procure the needful spices. And here have we what seems a law in God's kingdom. Successors always appear to carry on his work. Christ's death induces two at least to join his cause at once. As the apparently important pass away, it is only to be succeeded by others, and perhaps a larger number, to take up the fallen banner and prove their faithfulness. Apparent calamities are splendid tests of character - they call forth the brave!

V. CHRIST'S FUNERAL COULD ONLY BE A TEMPORARY INTERMENT. (Vers. 53-56.) It was necessary that the body should be put away before the sabbath began. Now, if he died a little after three o'clock, there were less than three hours to complete the interment. There could not be the customary embalmment. All that was possible was to wrap the dear remains in linen with spices, and then, if nothing prevented, to complete the embalmment on the first day of the week. It was a hurried burial, therefore, and by compulsion a temporary one. Yet "with the rich was his tomb." It was in a virgin sepulcher, so to speak, he lay for a season, just as he had lain in the Virgin's womb. It was so far private also that none apparently but the immediate friends and acquaintances followed the funeral. All the circumstances combined to make the funeral and interment most singular. It was well known where they laid him; it was known that they intended completing the embalmment on the first day of the week; his enemies had every opportunity, therefore, to prevent any imposture about a resurrection. All was above-board, like everything in our Lord's life. Consequently there was in the burial of Jesus a noble foundation laid for that crowning hope of resurrection. We shall see that there was every advantage offered to those who wished to expose duplicity about his rising again. It was the most important burial and most hopeless, so far as the mourners were concerned. They above all others seemed oblivious of all promise of resurrection, - R.M.E.

Many reasons have been given to account for that providence of God which determined that the Cross should be the kind of death that Christ should die; and that He should not end His life by sword or fire, by which the animal victims in the Old Testament which were types of Him were slain and offered. It is usual to explain the choice of this mode of death by showing its correspondence with various types and prophecies. Christ could not have been the antitype of the brazen serpent which was lifted up; neither could the prophecy — "they pierced My hands and My feet" have been fulfilled by Him, unless He died by crucifixion. This reply, however, only removes the inquiry another step off; to prove that our Lord's death is the accomplishment of type and prophecy may be useful as an argument whereby to identify Him as the Messiah, but it can cast no light upon the events themselves. The revealing beforehand of that which was to come to pass, was a merciful provision to aid our faith and lead our minds to Christ, but it did not determine the things which should happen; any form of death might have been equally revealed by prophet and lawgiver. Passing by without mention many mystical expositions, the extreme torture of this kind of death has been assigned as a cause for its selection. Some have considered it the most painful death which a human being could undergo. Moreover, the Cross added to actual pain another, and an extremely delicate kind of torment — shame and humiliation. We can conceive another reason why our Lord died by crucifixion, and one with which in the line of thought we are pursuing we are especially concerned; Christ willed to die by a death which was itself a spectacle. They "came together to that sight." The brazen serpent was lifted up for the express purpose of being looked upon. Christ ascribes power to the fact of His elevation upon the Cross — "I, if I be lifted up, will draw all men unto Me." His death became an object of attraction, because it was an object of contemplation; the eye of sense, and the eye of a devout imagination could gaze upon His crucified form. The text describes the effects produced upon those persons who were standing before the Cross, when Christ died. Both the centurion and the people were deeply moved. They were representatives of different nations; and they illustrate the impressions which the Cross would make upon the mind and heart of man; there must be convictions in the mind concerning the person of the Sufferer before the heart can be touched with compunction. In the centurion we see the working of the Cross upon the human mind: in the people, upon the human heart. Together these represent the Cross as "the source of compunction."

I. THE CENTURION PASSED THROUGH A MENTAL REVOLUTION AS HE WATCHED JESUS. St. Mark says the centurion "stood over against Him" — that is — was in full view of the Cross; he was able then to see very distinctly the end. He was probably closer to Christ than any one else, for he was stationed there for the purpose of watching Him. The power of this sight may be estimated by considering the man who was impressed by it — his calling, race, and position. He was an unlikely person to be affected by such a sight. He was not present from any motive of curiosity, like many who were in that crowd. He was there on duty. Further, the centurion was not likely to be convinced through previous instruction; he did not come to the Cross with the religious training of the Jew. Another element in reckoning the power of the Cross upon the mind of the centurion is his position; he was the subject of an unprecedented impression. It was not a current of sensation with which he fell in, but which he seems to have led and inaugurated. He stands out as the first and prominent exponent of the thought and feeling which the Cross had stirred. Whilst, however, we are trying to form some estimate of the power of the Cross from the extreme unlikelihood of the person who was affected by it; we must on the other hand take notice of certain events which, accompanying Christ's death, aroused the mind of the centurion. His faith was an intelligent faith, and not the product of a passing excitement or heated imagination; it rested on evidences. We must look to these, or otherwise we shall be in danger of regarding his faith as a sort of unreasoning impulse; and besides this, the inquiry will lead to some very solemn thoughts concerning our Lord's death. The loud cry which Christ uttered when He died, astonished the centurion. When he "saw that He so cried out, and gave up the ghost, he said, Truly this man was the Son of God." Faith is the gift of God, but God gives also sensible helps to create dispositions for receiving His gifts. External grace appeals through the senses, whilst internal grace acts on the mind and will. The man was by this cry aroused either from indifference or hostility or contempt, and brought into a condition of receptiveness of Divine truth. There was another ground of faith connected with this cry, which also had its share in convincing the centurion. In the text St. Luke says when he "saw what was done, he glorified God." St. Matthew is more explicit, and mentions the earthquake as causing fear. Christ was like Samson, He manifested His strength more in His death than in His life.

II. BUT BESIDES THE EFFECT UPON THE CENTURION, THE CROSS MANIFESTED ITS POWER UPON THE CROWD OF PERSONS WHO HAD GATHERED TOGETHER TO WITNESS THE CRUCIFIXION. They had cried, "Crucify Him, crucify Him!" when Pilate had brought Him forth, His raiment dripping with the precious blood; but death produced a reaction, which pity could not excite. When the murderer sees death written upon the face of his victim, the passion which had prompted the deed melts into fear and remorse. The people felt that they had a share in that passion, had been instrumental in causing it; and the result was a new sorrow — new, as an experience, yet long ago predicted. Their sorrow was the fulfilment of the prophecy — "They shall look on Me whom they have pierced, and they shall mourn for Him"; it was an epoch in the history of moral convictions. Their compunction was a result of grace, and not the mere cooling of vindictive passion. Those people had assembled out of curiosity and malice; they had come hither without any dispositions for receiving grace, but the Cross overcame them. The Spirit of God used that Cross as the instrument of a deep conviction of sin; and they became the first-fruits, the earnest of that which should afterwards be the normal effect of the Passion. Mourning for sin would henceforth be excited by the thought — "Jesus, my love, is crucified." Compunction was a great grace. At the moment when the sin of man had culminated, for God to unlock His treasures and begin to bestow them is an astounding evidence of His quenchless love! That those very persons who had rejected Him should thus be visited inwardly with a subduing and softening unction from the Holy One is a marvel of Divine forbearance. CONCLUSION: There are three thoughts, which are of practical importance in enabling us now to experience the power of the Cross as a source of compunction.

1. Our sins caused the Passion. We did not drive the nails into His hands or pierce His side, but — "He hath borne our griefs and carried our sorrows... He was wounded for our transgressions, He was bruised for our iniquities... the Lord hath laid on Him the iniquity of us all." He "bare our sins in His own body on the tree." As the crowd who smote their breasts returned, they each one felt "I had a part in that." What the outward share in that Passion was to the actual offender, that our sins are in relation to the Cross as a mystery.

2. Again, the Cross was not endured for mankind as for a multitude in discriminately, but for each individually. Every human being might truly say, "He loved me, and gave Himself for me."

3. Once more — as the constant recurrence to the thought of Christ's omniscience seems to bring the Cross close to us; so to regard His remembrance of all that happened on Calvary, now that He is in glory, is another help to meditation on the Passion. The memory of Christ, uninfluenced by the passage of time, can look back on every detail of the Passion. He is not capable of forgetfulness, who is the same yesterday, to-day, and for ever; each event, each sorrow, each pang is treasured up in His memory with a recollection more vivid than the creature can possess. Though in His glory, He is the same Jesus who suffered; and the marks of suffering abide — the sacred wounds, which are the perpetual memorials of His Passion. As with the eye of the soul we now behold Him and hold communion with Him, the remembrance of Calvary will pass from Him to us, and the spirit of compunction cause the heart to mourn over sin. Such thoughts may help us to gaze upon the Cross with a true sorrow. Whether it be the conversion of a whole life we need, or the renewal of some part of it, or victory over some habit of sin, we must place ourselves with the crowd before the Cross and pray for the manifestation of its power on our own minds and hearts. If there is the sense of lack of dispositions, the Cross can create them; only let us continue to contemplate it. Fire melts ice; the sun unfolds the flowers; the Cross can melt the hardened heart, and draw out from it new graces.

(W. H. Hutchings, M. A.)

Barabbas, Herod, Jesus, Joseph, Pilate, SimonArimathea, Cyrene, Galilee, Golgotha, Jerusalem, JudeaBeyond, Captain, Centurion, Certainly, Deed, Doubt, Glorified, Glorify, Glory, Innocent, Praise, Praised, Praising, Question, Really, Righteous, Saying, Seeing, Surely, Upright1. Jesus is accused before Pilate, and sent to Herod.
8. Herod mocks him.
12. Herod and Pilate become friends.
13. Barabbas is desired of the people,
24. and is released by Pilate, and Jesus is given to be crucified.
26. He tells the women, that lament him, the destruction of Jerusalem;
34. prays for his enemies.
39. Two criminals are crucified with him.
46. His death.
50. His burial.

Luke 23:47

     2072   Christ, righteousness
     2075   Christ, sinless
     5208   armies
     5250   centurion
     5281   crucifixion
     6023   sin, universality
     8496   witnessing, importance

Luke 23:26-49

     7241   Jerusalem, significance

Luke 23:39-47

     2525   Christ, cross of

Luke 23:43-49

     2412   cross, accounts of

Luke 23:46-47

     2033   Christ, humanity

A Soul's Tragedy
'Then Herod questioned with Him in many words; but He answered him nothing.'--LUKE xxiii. 9. Four Herods play their parts in the New Testament story. The first of them is the grim old tiger who slew the infants at Bethlehem, and soon after died. This Herod is the second--a cub of the litter, with his father's ferocity and lust, but without his force. The third is the Herod of the earlier part of the Acts of the Apostles, a grandson of the old man, who dipped his hands in the blood of one Apostle, …
Alexander Maclaren—Expositions Of Holy Scripture

The Dying Thief
'And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom.'--LUKE xxiii, 42. There is an old and true division of the work of Christ into three parts--prophet, priest, and king. Such a distinction manifestly exists, though it may be overestimated, or rather, the statement of it may be exaggerated, if it be supposed that separate acts of His discharge these separate functions, and that He ceases to be the one before He becomes the other. Rather it is true that all His work is prophetic, …
Alexander Maclaren—Expositions Of Holy Scripture

'The Rulers Take Counsel Together'
'And the whole multitude of them arose, and led Him unto Pilate. 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. 3. And Pilate asked Him, saying, Art thou the King of the Jews? And He answered him and said, Thou sayest it. 4. Then said Pilate to the chief priests and to the people, I find no fault in this man. 5. And they were the more fierce, saying, He stirreth up the people teaching …
Alexander Maclaren—Expositions Of Holy Scripture

Jesus and Pilate
'And Pilate, when he had called together the chief priests and the rulers and the people, 14. 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: 15. No, nor yet Herod; for I sent you to him: and lo, nothing worthy of death is done unto Him. 16. I will therefore chastise Him, and release Him. 17. (For of necessity he must release one unto them …
Alexander Maclaren—Expositions Of Holy Scripture

Words from the Cross
'And when they were come to the place which is called Calvary, there they crucified Him, and the malefactors, one on the right hand, and the other on the left. 34. Then said Jesus, Father, forgive them; for they know not what they do. And they parted His raiment, and cast lots. 35. And the people stood beholding. And the rulers also with them derided Him, saying, He saved others; let Him save Himself, if He be Christ, the chosen of God. 36. And the soldiers also mocked Him, coming to Him and offering …
Alexander Maclaren—Expositions Of Holy Scripture

The First Word
"Father, forgive them; for they know not what they do." ST. LUKE XXIII. 34. 1. Here we are watching the behaviour of the Son of God, the Ideal and Ground of Divine Sonship in humanity. Is this supreme example of forgiveness an example to us? Is it not something unnatural to humanity as we know it? We must recall, from a former address, the distinction which we then drew between the animal in us, with its self-assertive instincts, and the Divine in us, that which constitutes us not animal merely, …
J. H. Beibitz—Gloria Crucis

The Second Word
"Verily I say unto thee, To-day thou shall be with Me in Paradise." ST. LUKE XXIII. 43. We judge of any power by the results which it effects. We gain some knowledge of the power of steam by its capacity to drive a huge mass of steel and wood weighing twenty thousand tons through the water at the rate of twenty knots an hour. There we have some standard by which we can gauge the force which sends our earth round the sun at twenty-five miles a second, or that which propels a whole solar system through …
J. H. Beibitz—Gloria Crucis

The Seventh Word
"Father, into Thy hands I commend My spirit." ST. LUKE XXIII. 46. The consummation of sacrifice, the union of the human will with the Divine, leads to the perfect rest in God. 1. We have tried to deal with the Seven Words as constituting a revelation of the Divine Sonship of humanity. From this point of view it is significant that the first and the last begin, like the Lord's Prayer, with a direct address to the Father. The service of the Christian man is that of a son in his father's house, of …
J. H. Beibitz—Gloria Crucis

March the Twenty-Seventh the Silence of Jesus
"He answered him nothing!" --LUKE xxiii. 1-12. And yet, "Ask, and it shall be given you!" Yes, but everything depends upon the asking. Even in the realm of music there is a rudeness of approach which leaves true music silent. Whether the genius of music is to answer us or not depends upon our "touch." Herod's "touch" was wrong, and there was no response. Herod was flippant, and the Eternal was dumb. And I, too, may question a silent Lord. In the spiritual realm an idle curiosity is never permitted …
John Henry Jowett—My Daily Meditation for the Circling Year

The Saviour's Last Hours.
(Preached on Good Friday.) "Praise and thanks be to Him who lifted up the Saviour on the cross as the bringer of salvation, that thereby He might glorify Him with heavenly glory! Praise and honour be to Him who by His obedience even unto death has become the Author of our faith, that so He may be able, as a faithful high-priest, to represent before God those whom He is not ashamed to call His brethren. Amen." TEXT: LUKE xxiii. 44-49. THE habit of expecting to find great events accompanied by strange …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The First Cry from the Cross
"Long as they live should Christians pray, For only while they pray they live." To cease from prayer is to renounce the consolations which our case requires. Under all distractions of spirit, and overwhelmings of heart, great God, help us still to pray, and never from the mercy-seat may our footsteps be driven by despair. Our blessed Redeemer persevered in prayer even when the cruel iron rent his tender nerves, and blow after blow of the hammer jarred his whole frame with anguish; and this perseverance …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 15: 1869

The Believing Thief
Remember, beloved friends, that our Lord Jesus, at the time he saved this malefactor, was at his lowest. His glory had been ebbing out in Gethsemane, and before Caiaphas, and Herod, and Pilate; but it had now reached the utmost low-water mark. Stripped of his garments, and nailed to the cross, our Lord was mocked by a ribald crowd, and was dying in agony: then was he "numbered with the transgressors," and made as the offscouring of all things. Yet, while in that condition, he achieved this marvellous …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

Christ's Plea for Ignorant Sinners
"Then said Jesus, Father, forgive them; for they know not what they do."--Luke 23:34. WHAT tenderness we have here; what self-forgetfulness; what almighty love! Jesus did not say to those who crucified him, "Begone!" One such word, and they must have all fled. When they came to take him in the garden, they went backward, and fell to the ground, when he spoke but a short sentence; and now that he is on the cross, a single syllable would have made the whole company fall to the ground, or flee away …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Exodus iii. 6
And Moses hid his face, for he was afraid to look upon God. LUKE xxiii. 30. Then shall they begin to say to the mountains. Fall on us; and to the hills, Cover us. These two passages occur, the one in the first lesson of this morning's service, the other in the second. One or other of them must have been, or must be, the case of you, of me, of every soul of man that lives or has lived since the world began. There must be a time in the existence of every human being when he will fear God. But …
Thomas Arnold—The Christian Life

The Penitent Thief
LUKE xxiii. 42, 43. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in paradise. The story of the penitent thief is a most beautiful and affecting one. Christians' hearts, in all times, have clung to it for comfort, not only for themselves, but for those whom they loved. Indeed, some people think that we are likely to be too fond of the story. They have been afraid lest people should build …
Charles Kingsley—The Good News of God

Bourdaloue -- the Passion of Christ
Louis Bourdaloue was born at Bourges, in 1632. At the age of sixteen he entered the order of the Jesuits and was thoroughly educated in the scholarship, philosophy and theology of the day. He devoted himself entirely to the work of preaching, and was ten times called upon to address Louis XIV and his court from the pulpit as Bossuet's successor. This was an unprecedented record and yet Bourdaloue could adapt his style to any audience, and "mechanics left their shops, merchants their business, and …
Various—The World's Great Sermons, Vol. 2

The Hands of the Father.
"Father, into thy hand I commend my spirit."--St Luke xxiii. 46. Neither St Matthew nor St Mark tells us of any words uttered by our Lord after the Eloi. They both, along with St Luke, tell us of a cry with a loud voice, and the giving up of the ghost; between which cry and the giving up, St Luke records the words, "Father, into thy hands I commend my spirit." St Luke says nothing of the Eloi prayer of desolation. St John records neither the Eloi, nor the Father into thy hands, nor the loud …
George MacDonald—Unspoken Sermons

The Last Season
which I shall mention, in which the heart must be kept with all diligence, is when we are warned by sickness that our dissolution is at hand. When the child of God draws nigh to eternity, the adversary makes his last effort; and as he cannot win the soul from God, as he cannot dissolve the bond which unites the soul to Christ, his great design is to awaken fears of death, to fill the mind with aversion and horror at the thoughts of dissolution from the body. Hence, what shrinking from a separation, …
John Flavel—On Keeping the Heart

Second Stage of the Roman Trial. Jesus Before Herod Antipas.
(Jerusalem. Early Friday Morning.) ^C Luke XXIII. 6-12. ^c 6 But when Pilate heard it [when he heard that Jesus had begun his operations in Galilee], he asked whether the man were a Galilaean. 7 And when he knew that he was of Herod's jurisdiction [Herod was tetrarch of Galilee--Luke iii. 1], he sent him unto Herod, who himself also ["also" includes both Pilate and Herod, neither of whom lived at Jerusalem] was at Jerusalem in these days. ["These days" refers to the passover season. Pilate had come …
J. W. McGarvey—The Four-Fold Gospel

Dead with Christ.
Gal. 2:20.--I am crucified with Christ. The Revised Version properly has the above text "I have been crucified with Christ." In this connection, let us read the story of a man who was literally crucified with Christ. We may use all the narrative of Christ's work upon earth in the flesh as a type of His spiritual work. Let us take in this instance the story of the penitent thief, Luke 23:39-43, for I think we may learn from him how to live as men who are crucified with Christ. Paul says: "I have been …
Andrew Murray—The Master's Indwelling

Some More Particular Directions for Maintaining Continual Communion with God, or Being in his Fear all the Day Long.
1. A letter to a pious friend on this subject introduced here.--2. General plan of directions.--3. For the beginning of the day.--4. Lifting up the heart to God at our first awakening.--5, 10. Setting ourselves to the secret devotions of the morning, with respect to which particular advice is given.--11. For the progress of the day.--12. Directions are given concerning seriousness in devotion.--13. Diligence in business.--14. Prudence in recreations.--15. Observations of Providence.--16. Watchfulness …
Philip Doddridge—The Rise and Progress of Religion in the Soul

The First Word from the Cross
In the last chapter we saw the impressions made by the crucifixion on the different groups round the cross. On the soldiers, who did the deed, it made no impression at all; they were absolutely blind to the wonder and glory of the scene in which they were taking part. On the members of the Sanhedrim, and the others who thought with them, it had an extraordinary effect: the perfect revelation of goodness and spiritual beauty threw them into convulsions of angry opposition. Even the group of the …
James Stalker—The Trial and Death of Jesus Christ

Things Omitted from Mark's Gospel.
1. Just as the skill of a master artist is discovered in the objects which he leaves out of his picture (the amateur crowding in everything on to the canvass for which he can find room), so the discerning eye at once detects the handiwork of the Holy Spirit in the various things which are included and omitted from different parts of the Word. Notably is this the case with Mark's Gospel. Here we find no Genealogy at the commencement, as in Matthew; the miraculous Conception is omitted, and there is …
Arthur W. Pink—Why Four Gospels?

Barabbas
BY REV. J. G. GREENHOUGH, M.A. "And they cried out all at once, saying, Away with this man, and release unto us Barabbas."--ST LUKE xxiii. 18. You have heard a crowd of people cry out all at once. It is always impressive, it is sometimes very terrible, occasionally it is sublime. It begins in a way that no one can explain. Somebody in the crowd utters a name, or ejaculates a brief sentence. What happens? Often nothing at all. Men are not in the mood for it; it drops unnoticed, or provokes …
George Milligan—Men of the Bible; Some Lesser-Known

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