Luke 23:50














I. SECRET DISCIPLES. Among secret disciples of our Lord were Joseph of Arimathaea and Nicodemus. The residence of the former was Ramah, or Ramathaim, the name signifying a hill; while some identify it with Ramleh in Dan, others with Ramathaim in Ephraim, and others, again, with Ramah in Benjamin. But the character of the man is of much more importance to us than his place of abode. Accordingly, one evangelist describes him, as has been ingeniously pointed out, according to the Jewish ideal, as a rich man, - so St. Matthew; a second according to the Roman ideal, as an honorable (εὐσχήμων) councillor, or councillor of honorable estate (Revised Version), - so St. Mark; while a third according, to the Greek ideal, as good and just, somewhat similar to the Greek καλὸς καὶ αγ᾿αθός, implying a person of good social position and respectable culture, and thus presumably of correct morals, - so St. Luke. In any case, the third Gospel represents him as a moral man and a religious man - two characteristics that should never be dissociated. We are further informed that Joseph, being one of the seventy Sanhedrists, protested against the conduct of the Sanhedrim in their condemnation of our Lord. Though it is not expressly stated, we may be sure that Nicodemus, the same who is characterized as coming to our Lord by night, if present, joined him in the protest; but 'they were a small minority, and so the majority of that body accomplished their counsel and crime. Of Joseph's discipleship St. Matthew says, "Who also himself was Jesus' disciple;" and St. Luke, "Who also himself waited for the kingdom of God." The also in both cases implies that he was a faithful follower of Christ, though in secret, as well as the more open disciples; while St. John tells us the reason of the secrecy in the words, "secretly for fear of the Jews." He now laid aside his timidity, and proved himself no longer deficient in Christian courage; for he went in boldly (τολμήσας) to Pilate and craved the body of his Lord. Though "not many mighty according to the flesh, not many noble," are called; yet, thank God! there are still some such. Among these, Nicodemus, a ruler of the Jews, a master in Israel, a Sanhedrist, or member of the great national council, who had absented himself, or at all events refused consent to the condemnation, "brought a mixture of myrrh and aloes, about a hundred pound weight," for his burial. On mention of Nicodemus, it is remarkable we are still reminded of his night interview with our Lord. "He that came to Jesus by night," says St. John, and again, "which at first came to Jesus by night," as is added by the same evangelist. know he too has been emboldened by the cross. Joseph, on obtaining the body, laid it in his own new tomb, so that the prediction was fulfilled to the effect that, though his grave was made with the wicked intentionally, that is, according to the intention of his enemies, yet was actually with the rich in his death. Crucified with malefactors, it was intended and expected that he would share their fate in burial. Not so, however; for though he died as a criminal, he was not buried as one.

II. THE SURPRISE OF PILATE. The usual time for death to supervene in the case of persons crucified was some three days, the very shortest a day and a half. Consequently Pilate expresses his astonishment, and requires the evidence of the centurion to satisfy him of Jesus death. He first asks in surprise if he were already dead (τέθνηκε), and then, calling the centurion, inquires if he had been any while dead (ἀπέθανε). Here the accurate use of the Greek tenses is worthy of attention, and brings out the governor's amazement more clearly. His first inquiry is expressed by the perfect, and refers to the state - if he was already in the state of death; satisfied of that, and not a little surprised, he asks an additional question (ἐηρώτησεν,) of the centurion, and in this second inquiry he employs the aorist in relation to the occurrence - if death had occurred any length of time previously, or how long, in any case to make sure it was not a swoon. It has been stated and maintained, on respectable medical authority, that the direct cause of Christ's death was rupture of the heart. In that case the blood passed from the interior of the heart out into the heart-sac, and, like all extravasated blood, separated into the red clot and watery element. This would agree well with the suddenness of the Savior's death, after only some six hours on the cross - a circumstance which, as we have just seen, took Pilate himself so much by surprise; whereas crucifixion usually caused death by exhaustion, and after many hours' lingering. This would also agree well with the loud voice of that cry which the Savior uttered when he yielded up the ghost. This would agree well with the quantity of blood shed to fill that fountain, of which the prophet speaks, saying, "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness;" for in crucifixion the loss of blood is diminished by the nails choking up the wounds they make. This would agree well with such Scriptures as the following: - "Reproach hath broken my heart; My heart is like wax; it is melted in the midst of my bowels." This would, moreover, agree well with the fact that when he poured out his soul unto death, his bodily sufferings, bitter as they were, had less effect than his mental agony in producing that death. This would still further agree well with what occurred when the soldier pierced the Savior's side with his broad-headed spear. That rude Roman had no command to inflict such a wound; it was mere bootless barbarity on his part. The body was dead; why gash it so, except perhaps to make sure it was death and not syncope? Nevertheless, he fulfilled prophecy without thinking it; he realized the opening of the prophet's fountain without knowing aught about it. He made a passage for the blood and water already escaped from that broken heart; he helped to open the fountain that cleanseth from all sin.

III. SIGNIFICANCE OF THE BLOOD AND WATER. The blood and water that flowed from the fountain thus opened in the Savior's side are significant of the two great blessings which believers partake through Christ. There was blood for redemption, water for regeneration; blood for remission, water for renewal; blood for pardon, water for purity; blood to put away the guilt of sin, water to purge away its filth; blood for justification, water for sanctification; blood for atonement (and this is the special work of the Son of God), water for purification (and this is the province of the Spirit of God); blood and the sacramental wine is a symbol of it, water and the baptismal element is a sign of it. Thus the two great agents in salvation - the Son of God and the Spirit of God; the two great works they accomplish - redemption and regeneration; the two great doctrines of a standing and spiritual Church - justification and sanctification - are kept fresh in the memory and visible to the eye by the sacramental seals of the covenant. In allusion, probably, to this St. John (1 John 5:6) says, "This is he that came by water and blood, even Jesus Christ; not with water only, but with the water and with the blood" (Revised Version). These two must always go together; these two flowed forth together from the pierced side of the Savior; these two the apostle has joined together. These two form the streams of the prophetic fountain; and by means of the twofold stream of this fountain "ye are washed, ye are sanctified, ye are justified in the Name of the Lord Jesus, and by the Spirit of our God."

"Rock of ages, cleft for me,
Let me hide myself in thee;
Let the water and the blood,
From thy riven side which flew'd,
Be of sin the double cure,
Cleanse me from its guilt and power,"

IV. THE FUNERAL. The funeral consisted, as far as we can learn, of few persons. There are only four persons named by name as present on the occasion - two men and two women; though it is probable that a few females besides, who had accompanied him from Galilee, were also at least spectators, as St. Luke tells us that "the women also, which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid." Joseph wrapped the body in the fine linen he had purchased, and sprinkled the myrrh and aloes among the folds, then laid the body in the rock-hewn tomb, and rolled a stone of large size to close therewith the entrance of the sepulcher. In these several operations, but especially in that of rolling the huge stone, Joseph was assisted, we may be certain, by Nicodemus, and both by their servants or attendants; while Mary of Magdala, and Mary the mother of Joses, and the other women from Galilee, were looking on. They beheld (ἐθεώρουν), carefully observing the place and manner of the sepulcher. - J.J.G.

A man named Joseph.
1. We have here an illustration of the slow process by which some are brought to the full acknowledgment of the truth.

2. An illustration of how the very extremity of a cause brings fresh adherents from unexpected quarters.

3. An illustration of how the true character, the real spirts and power of a man, may be manifested in a single act.

(M. Hutchison.)

I. HE WAS A DISCIPLE OF JESUS SECRETLY. II. HE WAS LED TO BOLDLY AND OPENLY ACKNOWLEDGE CHRIST, A great trial brought out his character more clearly. When most of those who had followed Jesus during His ministry had forsaken Him and fled, then the weak one was made strong.

III. HE WAS, ALL THIS TIME, WAITING FOR THE KINGDOM OF GOD. Quietly preparing himself for full development of Christian character. And he was blessed in so doing. In His own good time God revealed Himself to this timid, yet faithful, disciple.

(H. G. Hird, B. A.)

Laid It in a sepulchre
The burial of the Lord is a part of the gospel. Thus St. Paul (1 Corinthians 15:4).

1. His burial was an assurance that His resurrection was a reality: for His Body was taken down by friends in the presence of foes who knew that He was dead, and deposited by them, not in a common tomb, but in a cave, hollowed out of a hillside, with a great stone rolled to block up the entrance, which was guarded by the soldiers of Pilate.

2. His burial also was the last humiliation offered to Him; for, though Joseph and Nicodemus and the women who assisted performed it as a work of piety and love, yet in it He was not the less associated with us, whose bodies must be committed to the ground, earth to earth, ashes to ashes, dust to dust. He was the Incorruptible, and yet was buried, and they prepared to embalm Him as if He had been corruptible. In birth from a womb, and in burial in a tomb, He was one with His sinful brethren.

3. His burial is in a remarkably mysterious way connected with our baptism. The font represents the grave of the Lord, in which, as having died with Him, we are mystically and sacramentally buried, and from which we rise again, endued with new life from Him, as He rose from His grave endured with new life (Colossians 2:12; Romans 6:1-4).

(M. F. Sadler.)

It is strange that so few have preached on the subject of our Redeemer's burial.

I. Supposing ourselves to be sitting in the garden with our eyes fixed upon the great stone which formed the door of the tomb, we first of all ADMIRE THAT HE HAD A GRAVE AT ALL. We wonder how that stone could bide Him who is the brightness of His Father's glory; how the Life of all could lie among the dead; how He who holds creation in His strong right hand could even for an hour be entombed.

1. Admiring this, we would calmly reflect, first, upon the testimony of His grave that He was really dead. Those tender women could not have been mistaken; their eyes were too quick to suffer Him to be buried alive, even if any one had wished to do so. Jesus was a real Man, and truly tasted the bitter pangs of death.

2. The testimony of the grave to Christ's union with us. Before me rises a picture. I see the cemetery, or sleeping place, of the saints, where each one rests on his lowly bed. They lie not alone, but like soldiers sleeping round their captain's pavilion, where He also spent the night, though He is up before them. The sepulchre of Jesus is the central grave of God's acre; it is empty now, but His saints lie buried all around that cave in the rock, gathered in ranks around their dear Redeemer's resting.place. Surely it robs the grave of its ancient terror when we think that Jesus slept in one of the chambers of the great dormitory of the sons of men.

3. Very much might be said about the tomb in which Jesus lay.(1) It was a new tomb, wherein no remains had been previously laid, and thus if He came forth from it there would be no suspicion that another had arisen, nor could it be imagined that He rose through touching some old prophet's bones, as he did who was laid in Elisha's grave. As He was born of a virgin mother, so was He buried in a virgin tomb, wherein never man had lain.(2) It was a rocky tomb, and therefore nobody could dig into it by night, or tunnel through the earth.(3) It was a borrowed tomb; so poor was Jesus that He owed a grave to charity; but that tomb was spontaneously offered, so rich was tie in the love of hearts which He had won. That tomb He returned to Joseph, honoured unspeakably by His temporary sojourn therein.

4. Now, note that our Lord's tomb was in a garden; for this is typically the testimony of His grave to the hope of better things. Just a little beyond the garden wall you would see a little knoll, of grim name and character, the Tyburn of Jerusalem, Golgotha, the place of a skull, and there stood the Cross. That rising ground was given up to horror and barrenness; but around the actual tomb of our Saviour there grew herbs and plants and flowers. A spiritual garden still blooms around His tomb; the wilderness and the solitary place are glad for Him, and the desert rejoices and blossoms as the rose. He hath made another paradise for us, and He Himself is the sweetest flower therein.

5. Sitting over against the sepulchre, perhaps the best thought of all is that now it is empty, and so bears testimony to our resurrection.

6. Yet another thought comes to me, "Can I follow Christ as fully as these two women did? That is to say, can I still cling to Him though to sense and reason His cause should seem dead and laid in a rocky sepulchre? Can I like Joseph and Magdalene be a disciple of a dead Christ? Could I follow Him even at His lowest point?"

II. WE REJOICE IN THE HONOURS OF CHRIST'S BURIAL.

1. Its first effect was the development of timid minds. Joseph and Nicodemus both illustrate the dreadful truth that it is hard for them that have riches to enter into the kingdom of God; but they also show us that when they do enter they frequently excel. If they come last they remain to the last. If cowards when others are heroes, they can also be heroes when. even apostles are cowards. Brave are the hearts which stand up for Jesus in His burial. I like to remember that the burial of the Lord displayed the union of loving hearts. The tomb became the meeting-place of the old disciples and the new, of those who had long consorted with the Master, and those who had but newly avowed Him. Magdalene and Mary had been with the Lord for years, and had administered to Him of their substance; but Joseph of Arimathea, as far as his public avowal of Christ is concerned, was, like Nicodemus, a new disciple; old and new followers united in the deed of love, and laid their Master in the tomb. A common sorrow and a Common love unite us wondrously.

III. I must now pass to a third point. While sitting over against the sepulchre WE OBSERVE THAT HIS ENEMIES WERE NOT AT REST. They had their own way, but they were not content; they had taken the Saviour, and with wicked hands they had crucified and slain Him; but they were not satisfied. They were the most uneasy people in the world, though they had gained their point (see Matthew 27:62-66). Christ is dead, but they are afraid of Him! He is dead, but they cannot shake off the dread that He will vanquish them yet. They are full of agitation and alarm. Nor was this all; they were to be made witnesses for God — to sign certificates of the death and resurrection of His Anointed. In order that there might be no doubt about the resurrection at all, there must be a seal, and they must go and set it; there must be a guard, and they must see it mustered. The disciples need not trouble about certifying that Jesus is in the grave, these Jews will do it, and set their own great seal to the evidence. These proud ones are sent to do drudges' work in Christ's kitchen, to wait upon a dead Christ, and to protect the Body which they had slain.

IV. And now our last thought is that while these enemies of Christ were in fear and trembling WE NOTE THAT HIS FOLLOWERS WERE RESTING. It was the seventh day, and therefore they ceased from labour. The Marys waited, and Joseph and Nicodemus refrained from visiting the tomb; they obediently observed the Sabbath rest. I am not sure that they had faith enough to feel very happy, but they evidently did expect something, and anxiously awaited the third day. They had enough of the comfort of hope to remain quiet on the seventh day. Now, beloved, sitting over against the sepulchre while Christ lies in it, my first thought about it is, I will rest, for He rests. What a wonderful stillness there was about our Lord in that rocky grave. The great stone shuts out all noise, and the Body is at peace. Well, if He rests, I may. If for a while the Lord seems to suspend His energies, His servants may cry unto Him, but they may not fret. He knows best when to sleep and when to wake. As I see the Christ resting in the grave, my next thought is, He has the power to come forth again. The rest of the Christian lies in believing in Christ under all circumstances. Once more, it will be well if we can obtain peace by having fellowship with our Lord in His burial. Die with Him, and be buried with Him; there is nothing like it. I desire for my soul while she lives in the Lord that, as to the world and all its wisdom, I may be as a dead man.

(C. H. Spurgeon.).

People
Barabbas, Herod, Jesus, Joseph, Pilate, Simon
Places
Arimathea, Cyrene, Galilee, Golgotha, Jerusalem, Judea
Topics
Arimathe'a, Authority, Behold, Council, Councillor, Counsellor, Counselor, Jewish, Joseph, Kind-hearted, Member, Named, Righteous, Town, Upright
Outline
1. 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.

Dictionary of Bible Themes
Luke 23:50-51

     5362   justice, believers' lives

Luke 23:50-52

     7565   Sanhedrin

Luke 23:50-53

     5503   rich, the

Luke 23:50-54

     8811   riches, attitudes to

Library
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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