Beautiful in the last degree, as a moral spectacle, is the sight of the meek but mighty Savior in the presence of the scornful human sovereign. But there are many lessons which we may gather on our way to that striking scene.

I. HOW PITIFUL HUMAN AUTHORITY MAY PROVE TO BE! Poor Pilate, occupying his high seat of authority and power, is "driven with the wind and tossed," as if he were a leaf upon the ground. He "finds no fault in Jesus" (ver. 4), but he dares not acquit him; he is afraid of the men he is there to govern. He casts about for a way of escape; he at lasts hits upon the poor expedient of shifting the difficulty to other shoulders. He presents to us a very pitiable object as a man who sits in the chair of office, and dares not do his duty there. Authority divested of a manly courage and shaking with fear of consequences is a deplorable thing.

II. HOW FEEBLE IS MERE PASSIONATE VEHEMENCE! The people, led by the priests, were "the more fierce" (ver. 5), insisting that Pilate should not release the Prisoner of whose innocence he was convinced. We see them, with hatred flashing from their eyes, indulging in frantic gestures of deprecation and incitement, loudly clamouring for the condemnation of the Holy One. Their urgency did, indeed, prevail for the moment, as vehemence frequently does. But into what a dire and terrible mistake it led them! to what a crime were they hastening! what awful issues were to spring from their success! How truly were they sowing the wind of which they would reap the whirlwind! Earnestness is always admirable; enthusiasm is often a great power for good; but passionate vehemence is nothing better than a noisy feebleness. It is not the presence of real power; it is the absence of intelligence and self-control. It leads men to actions which have a momentary success, but which end in a lasting failure and in sad disgrace.

III. HOW UNFRUITFUL IS IDLE CURIOSITY. (Vers. 8, 9.) Herod congratulated himself too soon. He reckoned on having a keen curiosity fully gratified; he thought he had this Prophet in his power, and could command an exhibition of his peculiar faculty, whatever that might prove to be. But he did not want to arrive at truth, or to be better able to do his duty or serve his generation; and Jesus Christ declined to minister to his royal fancy. He was silent and passive, though urged to speech and action. Christ will speak to our hearts, and will work for our benefit and blessing when we approach him in a reverent and earnest spirit; but to a worldly and irreverent curiosity he has nothing to say. It must retire ungratified, and come again in another mood.

IV. HOW INCONSTANT IS UNSPIRITUAL FRIENDSHIP! Herod had very little to thank Pilate for, on this occasion; he appears to have mistaken a cowardly attempt to evade duty for a mark of personal respect or a desire to effect a reconciliation (ver. 12). A friendship that had to be renewed, and that was patched up in so slight a way and on such mistaken ground, would not last long and was worth very little. Friendship that is not built on thorough knowledge and on mutual esteem is exceedingly fragile and of small account. It is only common attachment to the same great principles and to the one Divine Lord that binds together in indissoluble bonds. Sameness of occupation, similarity of taste, exposure to a common peril, or the possession of a common hope, - this is not the rock on which friendship will stand long; it rests on character, and on the character that is formed by close, personal intimacy with the one true Friend of man.

V. HOW WRONG AND EVEN WICKED IS UNENLIGHTENED SCORN! (Ver. 11.) Quite unimaginable is the uproarious laughter and the keen, low enjoyment with which the actors went through this wretched ribaldry, this (to us) most painful mockery. How little did they think that he whom they were so mercilessly insulting was the King he claimed to be, and was immeasurably higher than the highest of them all! Wrong and wicked is human scorn. Often since then has it mocked at truth and wisdom, and poured its poor ridicule on the head of holiness and true nobility! It is not only the "stranger" who may prove to be the "angel unawares entertained;" it is also the man whom we do not understand, whom we may think entirely in the wrong, whom we are tempted to despise. Many are the mockers who will be fain, one day, to receive a gracious pardon from the object of their derision.

VI. HOW MAJESTIC IS SPIRITUAL MEEKNESS! (Ver. 11.) We know well how our Lord bore this cruel trial. "A silent Man before his foes" was he. Able at any moment to bring them into utmost humiliation, to turn the mocking glance of triumph into the countenance blanched with unspeakable fear, and the brutal laugh of mockery into a cry for mercy, he stood without a blow, without a word on his own behalf, enduring as one that saw the invisible and the eternal. There is nothing more majestic than a calm endurance of wrong. To accept without return the strong buffeting of cruelty, to take without reply the more keen and piercing utterance of falsehood, because stillness or silence will advance the cause of truth and the kingdom of God, - this is to be very "near the throne" on which it is our highest ambition to be placed; it is to be carrying out, most acceptably, the commandment of the meek, majestic Savior as he says to us, "Follow me!" - C.

I. BEHOLDING CHRIST ON THE CROSS. Look on the multitude now — see how they who before had triumphed in His misery, are struck with deep astonishment. One says, "Surely this was a righteous man." Another says, "This is the Son of God," "And all the people who came together to that sight seeing what had passed, smote their breasts and returned." They came to the execution with eager haste and bitter zeal. They retired slow, silent, and pensive, with downcast looks and labouring thoughts. Their smiting their breasts indicated some painful sensations within.

1. It expressed their conviction of the innocence and divinity of this wonderful sufferer. Whatever sentiments they bad entertained in the morning, they had now seen enough to extort from them an acknowledgment that this was a "righteous man" — this was the "Son of God." This character Jesus had openly assumed; and with unwavering constancy He maintained it to the last.(1) Observe His calmness. Amidst the rudest and most provoking insults, He discovered no malice or resentment toward His enemies; but all His language and behaviour was mild and gentle. When He was reviled, He reviled not again; but committed Himself to Him who judgeth righteously.(2) See His benevolence. He attended to the case of His afflicted mother, and commended her to the care of His beloved disciple. He wrought a miracle to heal an enemy wounded in the attempt to seize Him. He extended mercy to a malefactor who was suffering by His side.(3) Consider His humble piety. He maintained His confidence in God; called Him His God and His Father; and into His hands committed His Spirit. Such distinguished piety, benevolence, and constancy, under trials like His, showed Him to be a righteous man — to be more than man. And heaven itself bare solemn testimony in His favour. The darkness which overspread the land was evidently supernatural.

2. Their smiting their breasts was expressive of their compassion for this innocent and glorious Sufferer. Their rage, which had been wrought up to the highest strain, now began to subside, and give way to the tender feelings of humanity.

3. This action expressed a deep remorse of conscience.

II. BEHOLDING CHRIST IN THE HOLY COMMUNION. To behold this Divine Saviour in the flesh, and to see Him expire on the cross, was the lot only of those who lived in His day. But the frequent contemplation of His death is a matter of so much importance, that He was pleased, just before He suffered, to appoint an ordinance for the purpose of exhibiting His death to our view, and bringing it to our remembrance. Here He is set forth crucified before our eyes. Do we turn away from this ordinance? We have little reason to think we should have attended the crucifixion on any higher motive than mere curiosity. If a real regard to Him would have invited us to follow Him to the cross, the same regard will invite us to come and see Him at His table.

1. Have any of you entertained indifferent notions of Christ and His religion? Come here, and reflect on those characters of divinity which He exhibited.

2. Here meditate on the worth of your souls.

3. Here behold the great evil of sin.

4. Here meditate on the wonderful mercy of God.

5. Look here and behold an instructive example of patience and resignation.

6. Look to Christ and learn to despise the world.

7. Look to Christ, and learn meekness and forgiveness.

(J. Lathrop, D. D.)

I. THE SIGHT. It is the crucifixion of Jesus of Nazareth. You have often heard of it; have you thought of it until you could see it? Have its different incidents been grouped in your mind so as to form a complete picture? Try to realize it.

II. THE LESSONS OF THE SIGHT.

1. The first lesson to which we beg your attention is the antagonism of sin to God. As if to show to the universe the true nature and tendency of sin in all its forms, all classes of worldlings were grouped around the Cross; each had an opportunity of expressing its feelings; and how awfully significant and awfully condemnatory was the part which they acted! All classes — the religious world, and the learned world, and the sceptical world, and the fashionable world, and the money-loving world, ay, and the ordinary working world — all combined to show the murderous nature and the God-defiant attitude of sin.

2. But if this sight teaches the antagonism of sin to God, it also teaches us God's hatred of sin. We cannot account for the Saviour's sufferings if they have not some connection with the sin of man. Even a heathen could understand, that if an innocent being suffers, it must be because of the sins of others. Kajarnak, a chieftain inhabiting the mountains of Greenland, notorious for the robberies and murders he had perpetrated, came down to where a missionary in his hut was translating the Gospel of John. His curiosity being excited by the process, he asked to have it explained; and when the missionary told him how the marks he was making were words, and how a book could speak, he wished to hear what it said. The missionary read to him the narrative of the Saviour's sufferings, when the chief immediately asked, "What has this Man done? Has He robbed anybody — has He murdered anybody?" "No," replied the missionary, "He has robbed no one, murdered no one; He has done nothing wrong." "Then why does He suffer? why does He die?" "Listen," said the missionary; "this Man has done no wrong, but Kajarnak has done wrong; this Man has not robbed any one, but Kajarnak has robbed many; this Man has murdered no one, bat Kajarnak has murdered — Kajarnak has murdered his wife, Kajarnak has murdered his brother, Kajarnak has murdered his child; this Man suffered that Kajarnak might not suffer; died that Kajarnak might not die." "Tell me that again," said the astonished chieftain; and by the repetition of the story the hard-hearted murderer was brought in contrition and tears to the foot of the Cross. Even so the Bible tells us, "He was wounded for our transgressions, and bruised for our iniquities; He bore our sins in His own body on the tree."

3. But if this sight teaches such a fearful lesson in reference to God's hatred of sin, thank God it also teaches that a way has been prepared by which men may escape from sin's consequences. He who became our Sin-bearer did not lay down the load till He had borne our sins away. He did not cease to suffer until He could say, "It is finished."

III. THE FEELINGS WHICH THE CONTEMPLATION OF THE SIGHT IS FITTED TO AWAKEN.

1. The first feeling which it naturally excites is that of which the bystanders were the subjects, when, "beholding the things which were done, they smote their breasts, and returned" — a feeling of shuddering horror at the magnitude of their offence.

2. But the sight is also fitted to awaken the apprehension of danger. This feeling, in the case of His murderers, mingled with the horror with which they regarded their crime. They did not understand the doctrine of the Messiahship sufficiently to know that even His death might become the ground of their pardon; and a fearful foreboding of punishment, as well as an appalling consciousness of guilt, led them to smite their breasts when they beheld the things that were done. And, no doubt, the Cross is fitted to awaken this feeling in every sinner to whom it has not imparted the hope of salvation. For nowhere is the evil desert of sin so strikingly exhibited.

3. But the sight is also fitted to awaken hopeful feelings. Whether any of the men who smote their breasts were led to cherish the hope of pardon, the narrative does not say; but we doubt not that some of them were among the three thousand who, on the day of Pentecost, found that the blood which they had shed was a sufficient atonement for the sin of shedding it, and that the death which they had been instrumental in effecting was the occasion of their endless life. Even so does the Cross proclaim pardon to you, and by it all who believe are justified from all things. The same sight which awakens in you an appalling sense of sin, and a fearful apprehension of punishment, tells you, that though you have done so wickedly and deserved to endure such suffering, there is pardon in Christ for you. Look at it until the peace which it speaks takes possession of your souls — look until you understand what Christ has done for you — look until your fears are dispelled — look until the boundless love which it reveals awakens in you the beginnings of a new and better life — look with the assurance that you cannot look in vain, for He, whose promise never fails, has said, "Look unto Me, and be ye saved, all the ends of the earth."

(W. Landels.)

I. First, then, let us ANALYZE THE GENERAL MOURNING which this text describes. "All the people that came together to that sight, beholding the things which were done, smote their breasts, and returned." They all smote their breasts, but not all from the same cause. Others amongst that great crowd exhibited emotion based upon more thoughtful reflection. They saw that they had shared in the murder of an innocent person. No doubt there were a few in the crowd who smote upon their breasts because they felt, "We have put to death a prophet of God." In the motley company who all went home smiting on their breasts, let us hope that there were some who said, "Certainly this was the Son of God," and mourned to think He should have suffered for their transgressions, and been put to grief for their iniquities. Those who came to that point were saved.

II. We shall now ask you TO JOIN IN THE LAMENTATION, each man according to his sincerity of heart, beholding the Cross, and smiting upon his breast. I shall ask you first to smite your breasts, as you remember that you see in Him your own sins. Looking again — changing, as it were, our stand-point, but still keeping our eye upon that same, dear crucified One, let us see there the neglected and despised remedy for our sin. Still keeping you at the cross foot, every believer here may well smite upon his breast this morning as he thinks of Who it was that smarted so upon the Cross. Who was it? It was He who loved us or ever the world was made.

III. Remember that AT CALVARY, DOLOROUS NOTES ARE NOT THE ONLY SUITABLE MUSIC. After all, you and I are not in the same condition as the multitude who had surrounded Calvary; for at that time our Lord was still dead, but now He is risen indeed. Look up and thank God that death hath no more dominion over Him. He ever liveth to make intercession for us, and He shall shortly come with angelic bands surrounding Him, to judge the quick and dead. The argument for joy overshadows the reason for sorrow. Lastly, there is one thing for which we ought always to remember Christ's death with joy, and that is, that although the crucifixion of Jesus was intended to be a blow at the honour and glory of our God — though in the death of Christ the world did, so far as it was able, put God Himself to death, and so earn for itself that hideous title, "a deicidal world," yet never did God have such honour and glory as He obtained through the sufferings of Jesus. Oh, they thought to scorn Him, but they lifted His name on high!

(C. H. Spurgeon.)

1. See here accumulated evidence of the truth of Christianity. Think of the fulfilled prophecies already noticed.

2. See here the true atonement for sin, and receive it by faith.

3. See here, and admire, the love of the Father, and of the Son to perishing sinners. This display of the Father's love far surpasses any other which He has given.

4. See here the certainty and the dreadful nature of the punishment of the obstinately wicked in the other world.

5. See here your example. What I chiefly refer to at present is His patient submission to His sufferings.

6. See here the most powerful motives to repentance, the mortification of sin, and the prosecution of holiness. In the last place, see here every encouragement to perishing sinners to come to Christ for safety, and to believers to rejoice more and more in confidence in His merits.

(James Foote, M. A.)

Barabbas, Herod, Jesus, Joseph, Pilate, SimonArimathea, Cyrene, Galilee, Golgotha, Jerusalem, JudeaBeginning, Begun, Fierce, Galilee, Insisted, Insisting, Jewry, Judaea, Judea, Kept, Saying, Started, Starting, Stir, Stirreth, Stirs, Teaching, Throughout, Trouble, Urgent, Violent, Violently1. 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 23:1-10

     2585   Christ, trial

Luke 23:2-25

     5593   trial

Luke 23:4-25

     5349   injustice, examples

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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