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| 1 And the whole multitude of them arose, and led him unto Pilate. |
The whole multitude – Escorting him thither to make sure that their purpose should be accomplished. R1809:3
Arose – Intent on getting him into the hands of the Roman soldiers at the earliest possible moment, so that the multitudes might realize his case as beyond the power of their intervention. R2470:6
Led him – Early in the morning of the day of crucifixion, about eight o'clock. R3895:2
Unto Pilate – The Roman Government had taken away from the Jewish Sanhedrin the power of capital punishment, and nothing short of Jesus' death was in their minds. R2785:3
Pilate, the Roman governor of Judea, had in his hands the power of life and death. The Jewish Sanhedrin was permitted to govern the country in a religious way, according to Jewish law and custom, but had no power to order public execution. R2470:3
Pilate seems to have had a reputation for cruelty. Philo speaks of "his corruption, his cruelty, his continual murders of people untried and uncondemned." R2470:6
The Roman governor, who cared nothing for their religious ideas. R1809:6, 3895:6, 3368:1
He saw that it was the religious power of the Jewish rulers that was in danger, and not the civil powers of the Roman government. R3895:3
He shortly afterward lost his commission as governor, and in despondency committed suicide. R3369:3
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| 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. |
To accuse him – Realizing the wide influence already attained by his teachings, they desired to make his execution as public and disgraceful as possible, to the intent that his followers might be chagrined and humiliated. R2470:3
Perverting the nation – The valiant for the truth have ever been considered enemies by the nominal mass. All who endeavor to withstand error in its popular forms must expect to bear the same reproach, and for a time be esteemed the troublers of Israel. R577:5
Sedition, agitation against the existing order; inciting to rebellion. R2472:2, 3895:3, 3554:5, 2785:3, 1810:1
Treason; a charge likely to arouse the wrath of the Roman rulers. R1809:6, 3368:6
Intimating that the incident would be reported at Rome, reflecting against Pilate's vigilance. R3896:4, 3555:4, 1810:4
Forbidding to give tribute – Entirely false. (Matt. 22:21) R1810:1
That he interfered with the collection of the Roman taxes. R2785:3, 3895:3, 3554:5, 2472:2, 1810:1
Whereas he himself had paid taxes with the money taken from the fish's mouth, and had said only two days previous, "Render unto Caesar the things that are Caesar's." (Mark 12:17) R3368:2
Is Christ a King – The Jewish Sanhedrin tried the Lord under a different charge altogether. Their charge against him was blasphemy. R5221:3
They did not mention the charge on which they themselves had convicted Jesus falsely, namely, blasphemy; for this would have been no crime whatever in the eyes of the Roman governor. R2472:2, 1809:6
Three counts: (1) sedition, raising a tumult; (2) that he taught the people that they should not give tribute to Caesar; and (3) that he himself claimed to be the king who should receive the tribute. R3895:3, 3554:5, 3368:2, 2785:3, 2472:2, 1810:1
It is possible that in the closing scenes of the Church's experience some may be branded as blasphemers and hailed before governments on the charges of preaching Christ as another King. R3369:5
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| 3 And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.
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Pilate – A heathen man, neither Christian nor Jew. R2785:4, 3895:6, 3368:2, 2786:4
Placed in Jerusalem, not to do justice, but to keep order, maintaining the authority of the Roman empire. R3895:6, 3368:3
Art thou the King – The Jews had not made such a charge against Jesus. Indeed, they were far from wishing to acknowledge the Galilean as King of the Jews. R2471:4
This was a question which our Lord could not properly evade. He was the King of the Jews. He could not deny the fact now before Pilate. At the same time it was due Pilate that he plainly show that he was not seeking to wrest the government from Pilate and the Romans at this time. R3554:6
Remarkably few of those who have heard of Jesus have recognized that he is a king. Many can recognize in our Lord the attitude of a priest, who fail to realize that he is also to be a king. The priest's office speaks mercy and forgiveness; but the kingly office is no less essential--men must be delivered and ruled in order to develop. R2471:5
And he answered – Serenely. This was the secret of our Lord's composure. He had surrendered to his Father his every interest. In proportion as we have been filled with his spirit and loving submission we will be able to be calm under the most severe and trying ordeals. R3895:4
Thou sayest it – That is, "Your statement is correct; I am a king." R2471:5
Not quite equivalent to yes, and yet it intimated that he did not wish to dispute the charge. R3368:4
When arraigned before the priests and Pilate, and when crucified, he was the calmest of the calm, by the Lord's strengthening. R3759:3
Similarly, we should not deny dangers nor boast of courage, but lean upon the arm of the Lord. R3759:6
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| 4 Then said Pilate to the chief priests and to the people, I find no fault in this man. |
To the chief priests – The most rabid of our Lord's foes were the chief priests and rulers, and the Jewish mob whom they incited, authorized, and in a sense, legalized, by their learning, pretended piety, and official position as those who "sat in Moses' seat." R3895:1
It is nominal Christendom and her Doctors of Divinity whose opposition is chiefly roused and whose tongues are the loudest in crying against all the true members of the Body of Christ. R3895:2
I find no fault – Pilate had definitely made up his mind that there was no danger whatever to the Roman Empire from the meek and lowly person whom he had interviewed--he was surely not an anarchist, nor an insurrectionist of any kind. R2785:5
There must have been something very striking in our Lord's personal appearance to have caused Pilate to consider for a moment the rejection of the demands of the Jewish Court or Sanhedrin. R2471:3
The Jewish leaders were chagrined with Pilate's decision. R2785:6
This decision is the decision of all fair-minded people, from his day to the present, irrespective of religious prejudices. R2785:5
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| 5 And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. |
Beginning from Galilee – Attempting to prove that the teachings of Jesus were calculated to arouse a revolution amongst the people; that already in Galilee it had great influence, and now he was coming to Jerusalem, etc. R2785:6
The Lord's teachings were revolutionary as respected religious matters; but the charge was not true in the sense they wished Pilate to understand, that he was a breeder of a political revolution. R2785:6
We, like our Lord, stand committed to a revolution on the lines of true religious worship, but we, like our Lord, have nothing whatever to do with political revolutions. R2785:6
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| 6 When Pilate heard of Galilee, he asked whether the man were a Galilaean. |
A Galilean – Although born in Bethlehem, Jesus was reared in Nazareth, "that he might be called a Nazarene"--that he might not have the honor of the "City of David," but the odium of "a mean city." R4556:3
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| 7 And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. |
To Herod – This is the same Herod who, about a year and a half before, had beheaded John the Baptist, and who, hearing of Jesus, had suggested that he might be a reincarnation of John. R3368:6, 2786:1, 2472:2
The son of Herod the great who slew the infants at the time of our Lord's birth. R2786:1
Pilate found a loophole, a way of escape from his dilemma, by referring the case to Herod. R3555:4, 2786:1, 2472:2
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| 8 And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. |
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| 9 Then he questioned with him in many words; but he answered him nothing. |
Answered him nothing – There is a time to speak and a time to hold silence, and our Lord was the master of the situation. Undoubtedly his silence was more forceful than anything he could have said. R3895:5
Our Lord was not there in self-defense, nor to plead his cause, nor to seek to escape the penalty for our sins, but the reverse. R2786:1
Probably the most striking rebuke he could have ministered to Herod. He was determined to do nothing to hinder the accomplishment of that which he knew to be the divine purpose--his death that very day. R3368:6
Herod was evidently provoked by this silence, but dare not belittle himself by showing this. R3895:5
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| 10 And the chief priests and scribes stood and vehemently accused him. |
The chief priests – We are not to think of these men as wilfully, knowingly, crucifying the Son of God. On the contrary, the Apostle assures us that it was in ignorance that they did it. (Acts 3:17; 1 Cor. 2:8) R2786:3
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| 11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. |
Set him at nought – His verdict was: Not guilty--innocent. R3895:5
Mocked him – Herod no doubt was piqued, as well as disappointed, by our Lord's conduct and his inability to gain entertainment from him as expected. R2472:2
In a gorgeous robe – Herod regarded Jesus as a pretender, and no doubt thought it a stroke of wit to parody his claims of royalty. R3895:5
Again to Pilate – With a desire to return Pilate's compliment and perhaps with some little touch of remorse of conscience in respect to the beheading of John the Baptist. R2472:2
Expressing his appreciation of Pilate's course, but declining to interfere in Pilate's territory. R3369:1
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| 12 And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. |
Pilate and Herod – The act of deference on the part of both restored their friendship. R5571:1
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| 13 And Pilate, when he had called together the chief priests and the rulers and the people, |
And Pilate – Manifesting far greater concern than the Papacy would have done under similar circumstances. B330
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| 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: |
Perverteth the people – As Jesus was called a perverter of the people by the "orthodox" of his day, all who withstand error must bear the same reproach. R577:5
Have found no fault – In these words we have Pilate's verdict--not guilty. According to Roman law this was the proper ending of the case. R3555:4
Some six times in all Pilate declared the innocence of Jesus. R3369:1
Pilate's course was noble and just, though not the noble and just one which we would have preferred for him. R3368:3, 2786:4
We are not of those who condemn Pilate. He was a servant of the empire. Only a clearly enlightened and fully consecrated saint could have been expected to do more than Pilate did for the release of Jesus. R2472:6
The apostles do not implicate either Pilate or the civil authorities, but hold responsible the Jews and their leaders. (Acts 2:23) R2786:4
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| 15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. |
Nor yet Herod – It is stated, on the authority of the early Christians, that the majority of the Roman magistrates behaved like men of polished manners and liberal education, frequently dismissing charges against Christians with contempt, or suggesting to accused Christians some legal evasion. B330
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| 16 I will therefore chastise him, and release him. |
Chastise him – Pilate wished to placate the mob spirit which he perceived at his court gate; if Jesus were scourged, and thus demeaned, the people would probably be more likely to let the incident drop than if the Lord were turned free without chastisement. R3896:1, 3369:1, 2786:2, 2472:3 23:17
He must release one – A matter of custom at this season, showing clemency and favor. R3368:5, 3896:1, 2786:2
As a subterfuge, Pilate proposed to consider Jesus guilty, to thus satisfy the Jews, and then release him as the customary prisoner. R2786:2, 3896:2, 3368:5
It occurred to Pilate that one way to appease the Jews, to let them feel that they had not been utterly defeated, would be to allow the supposition that he was justly condemned, and then to let him be the prisoner usually respited at this season every year. R3555:5, 2786:2
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| 17 (For of necessity he must release one unto them at the feast.) |
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| 18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas: |
Away with this man – Religious fanaticism is the deepest, wickedest and most conscienceless of hatreds. R2313:2
Barabbas – They were filled with the spirit of the Adversary--they hated the Light and the Light-Bearer, preferring a murderer. R3896:2
The world's natural choice is for one of murderous spirit rather than for a saint. R3896:2
Accusing Jesus of being a traitor to Rome and asking to have him crucified, and in the same breath urging the release of one about whose rioting there was no question. R3368:5
How untruthful is the proverb, "Vox populi, vox Dei"--The voice of the people is the voice of God. R3555:5
This scene has often been alleged as the self-condemnation of democracy. Vox populi, vox Dei, its flatterers have said. But the multitude chooses Barabbas. The priests and nobles were no better than the mob. It was by their advice that the mob chose. R3896:4, 3369:5
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| 19 (Who for a certain sedition made in the city, and for murder, was cast into prison.) |
A certain sedition – There had been a real sedition, a genuine movement against the authority of Rome, at a previous time, and Barabbas and others had been made prisoners on account of it. R3368:5
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| 20 Pilate therefore, willing to release Jesus, spake again to them. |
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| 21 But they cried, saying, Crucify him, crucify him. |
They cried – Showing that, as a nation, they were unworthy and unready for God's work. R4593:5
At the close of Jesus' ministry only about 500 worthy ones had been found. R4593:5
Crucify him – To have stoned him to death as a blasphemer they feared would leave him a martyr, while to have him publicly executed as a criminal would, they hoped, brand Jesus, his teachings and his followers, forever with infamy. R2473:1
It was not divinely intended that our Lord should be stoned, but that he should be treated as a cursed one--hanged upon a tree. (Deut. 31:22,23) R5221:3
The vilest sentence or curse against sinners under the law Jesus bore, that he might not only be the Redeemer of the world in general, but also the Redeemer of the Jew. R3901:3
The horrible method of execution for the vilest of criminals, its severity being intended to intimidate and deter evil-doers, rather than as a gratification of cruel sentiments. R2473:1
Their enmity to Jesus was because he and his teachings were discounting them and their teachings before the people. R2786:2
Selfishness lies at the foundation of every sin and every crime. R2786:2
They were to a large degree under the influence of our great Adversary. R4308:3
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| 22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. |
I have found no cause – We are to be blameless in the sight of those of mankind who are recognized as having the best judgment amongst the people. Thus it was with our Lord. While the world blamed him, yet in their private councils they recognized the fact that he was harmless. R4797:1
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| 23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. |
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| 24 And Pilate gave sentence that it should be as they required. |
Pilate gave sentence – He was placed as the representative of Rome at Jerusalem, not to do justice, but to keep order; not to favor and forward the divine plans, but to represent and maintain the authority of the Roman empire. R3895:6, 3368:3
The Roman Government expected him to be absolutely just in respect to Roman citizens; dealings with others were to be conciliatory. PD69/83
An unwilling instrument, he was not one hundredth part as guilty as the Jews. R3369:3
As they required – Under stress of the Jews, and to keep peace, Pilate caused the charge to be made that Jesus was crucified because of claiming to be King of the Jews. R5221:3
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| 25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
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He delivered Jesus to their will – Influenced more by considerations of policy than of principle. R1810:4
Is not this as high a level as is ever attained by earthly law and justice? What human law can stand against the will of the people? The blame lies, not with Pilate, but with the Jews and their rulers. R3896:5
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| 26 And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus. |
They – The centurion and soldiers appointed by Pilate. R5221:3
It was customary to have four soldiers attend each prisoner to execution. R2473:5
Pilate's soldiers who, heartless and brutal, made sport of the Master's adversities. R2786:5
Led him away – Not willingly, but by reason of the stress laid on Pilate by the Jewish nation. R5221:3
Along the narrow streets of Jerusalem to the Damascus gates. The entire distance from the castle Antonio to the hill-top called Calvary is about three-fourths of a mile. R3900:2
The narrative seems to imply that Jesus bore his own cross on the way to Calvary, and that he fell beneath its weight. R5221:3, 4171:5
His weakness was not the result of inherited blemish or sin, nor of imperfection, but the result of sacrifice. R4138:2, 1359:4
One Simon – Evidently a strong and rugged countryman, who was passing by. R5222:1
We know nothing respecting Simon, except Mark relates that he was the father of Alexander and Rufus, giving the suggestion that these two sons may subsequently have become followers of Jesus, and well-known amongst the disciples. R2473:2
Tradition declares that he afterwards became one of the Master's disciples. R5222:4
Simon represented in this case all of the Lord's faithful ones who help to bear the cross, following his example, walking in his steps. R5222:4
The disciples of Jesus missed the opportunity. One had said he was ready to die with the Lord, and so said they all. In the moment of testing they did not display this courage. It is much easier to attest great loyalty than it is to manifest it when the test comes. R5222:1, 3370:1, 2473:2
We are to remember that the disciples were common people, despised as Galileans, and had reason to fear the wrath of the chief priests and rulers. R3901:2
If we are disposed to envy Simon his privilege in the bearing of the cross, let us reflect that many of the Lord's brethren are daily bearing symbolic crosses, and that it is our privilege to assist them. R3370:1
The cross – Perhaps 12 to 14 feet long, with a cross-beam of at least 5 feet. Since there are no light woods in the vicinity of Jerusalem and olive, a very heavy wood, is most common, we estimate its weight at 150 to 200 pounds. R5221:6
The crosses were not so large and heavy as generally illustrated in modern paintings. The evidence is that the feet of the crucified were usually only twelve to eighteen inches from the ground. R2473:2
As the wooden cross was not our Lord's heaviest burden, so, too, his followers have crosses which the world sees not, but which the brethren should understand. R3370:1
The cross has become fashionable, worn as an ornament, with little thought of what the original signified of shame and ignominy. R2787:1
The Lord will send the aid necessary, even though, as in this case, it be impressed, and that because of the sympathy of the worldly. R3370:1
Bear it – While he, from exhausting labor and daily sacrifice for the good of others, endured weakness and weariness, yet men did not recognize the real cause of his physical weakness, but esteemed him stricken and smitten of God, as though he were a sinner like other men, and therefore, like them, subject to physical decline and death. R1359:4
We have no opportunity of doing anything of this kind for the Master himself. But he is still with us in the brethren. What a precious privilege this affords us of still helping to bear the Master's cross. R5222:1
Now the cross is with us. There is still room for bearing it and experiencing crucifixion of the flesh as the representatives of him who loved us and bought us with his own precious blood. R3901:3, 2787:1, 2473:3
After Jesus – Implying that Simon did not carry the cross entirely, but merely assisted Jesus, carrying the hinder part of it, which usually dragged. R3369:6, 2787:1
Whether this means that Jesus walked before and that Simon carried the cross behind him, or whether it means that Simon walked back of Jesus carrying the end which otherwise was dragging, we cannot surely know. If the latter, it furnishes a more striking illustration of how we are to walk in his footsteps and join with him in carrying the symbolic cross. R3901:1
His weakness was not the result of inherited blemish or sin, nor the weakness of imperfection, but of sacrifice. R4138:2
When we think of our Lord as a perfect man, we would not think of him as being the strongest of men. R5221:6, 2787:2
The coarseness and brute strength which we find in many men is to be esteemed a degeneration, as truly as is weakness and effeminacy of others--only that the degeneracy has manifested itself in another form. R2787:2
The cross will not be too heavy for us. The Lord will bear the heavy end of it; and our experiences will be only such as will be for our good and will work out for our blessing. R5222:4
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| 27 And there followed him a great company of people, and of women, which also bewailed and lamented him. |
Of women – Quite probably these included Mary, our Lord's mother, Martha and Mary of Bethany, and Mary Magdalene. R3370:1, 2473:4, 1816:1
Bewailed – It is to their credit that some who followed in the procession were weeping, and this credit for tenderness and sympathy falls to the women. R2787:3
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| 28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.
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Weep not for me – Even in our Lord's last moments his thoughts were not of himself but of others. R2787:3
Our Lord's tears were shed chiefly in sympathy on behalf of others (John 11:35), while forbidding others to weep for him. Let us be like him--strong to bear our own griefs and tender to feel the sorrows and sins of others. R1886:5*
Weep for yourselves – This he said in reference to the atrocities which would mark the overthrow of their nation and the destruction of Jerusalem. R1816:2, 2787:3
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| 29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.
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| 30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.
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Mountains – Governments. R621:5
Fall on us – Cover, protect us. The Lord certainly did not expect wicked men to get faith enough to pray for mountains to fall on them. B139; R5577:3
Applied at the time of the destruction of Jerusalem, and now in the closing time of this age. R5577:3
Hills – Rocks, societies. R621:5
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| 31 For if they do these things in a green tree, what shall be done in the dry?
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In a green tree – If their rulers could sanction such injustice and lawlessness while their greenness, freshness and religious vitality remained, what might be expected in the future, after the religious vitality had dried out. R2473:4
What shall be done – If bigotry and bitter falsification are practised before the Evangelical Alliance has any life, how arrogant might we suppose the same persons to become after the image would receive life? R5349:5
At the time of the destruction of Jerusalem, hundreds of Jews were crucified at once. R1816:4
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| 32 And there were also two other, malefactors, led with him to be put to death. |
Two other – Perhaps to distract from the injustice of their own course and to throw a measure of justice into the proceedings as a whole, or perhaps to demean Jesus in making him a companion of outlaws. R3370:4
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| 33 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. |
Called Calvary – A Latin name, signifying skull; Golgotha, the word used by Matthew, also signifies a skull, in Aramaic, the original language of the Jews in Palestine. The name was probably applied because the hill, viewed from a little distance, resembled a skull. R3900:6, 3370:2, 2473:3
Golgotha! There is a legend that it was the very center of the earth's surface, the middle point of the habitable globe. We think nothing of the legend, but very much of the truth which it suggests, for the cross of Christ is the true center of the Church where all believers meet, of all tribes and nations. R4174:1*
They crucified him – The wooden crosses were laid upon the ground, the victims stretched thereon, and nailed by hands and feet; then the soldiers lifted the crosses and set them into already prepared holes or sockets. The torture of these experiences can better be imagined than described. R3901:3, 3370:2, 2787:3
Crucifixion is probably the most cruel form of death. Even by the Romans it was practiced only upon culprits--usually outlaws, brigands and seditionists. Thus our Lord was "numbered with the transgressors." (Isa. 53:12) R2787:3
The crucifixion took place at the third hour, Jewish reckoning, or nine o'clock, our reckoning. R3370:3, 1815:6
His death was a great trial of faith to all his disciples. R3179:1
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| 34 And they parted his raiment, and cast lots. |
Forgive them – While doubtless of a forgiving spirit, we doubt that Jesus uttered these words because: (1) they are not found in the Codex Vaticanus (fourth century) or Codex Alexandricus (fifth century); (2) these men were unrepentant, and repentance is essential to forgiveness; (3) they lacked faith, and faith must precede forgiveness; (4) the sacrificial work was not yet finished; and (5) there is no evidence their sins were forgiven. R4172:5, 3901:4, 2474:5
We cannot, however, have any doubt that the words represented our Master's sentiments toward his enemies, for they are in full accord with his instructions to his followers, Love your enemies, do good to them that persecute you, and pray for them. R3901:4
We find no mention in the Scriptures of forgiving on God's part without the requirement of repentance. This passage might be so considered, but these words are not found in the oldest Greek manuscripts--the Sinaitic and Vatican. R1694:5
While Abel's death called for vengeance (Heb. 12:24), Christ's life was sacrificed for us and calls instead for mercy. Not only was he slain by men, but he was slain for men. R1614:6
These words are not to be taken in account; Jesus had foretold in his parable that God would punish them. ( Luke 20:14-16) R5577:5, 4172:5
We have no evidence that the sin was forgiven, but that the prayer of the Jews, "His blood be on us and on our children" (Matt. 27:25), was answered. R4172:5
Nevertheless, we feel sure that this was the sentiment of his heart, as it was also that of Stephen (Acts 7:60). R3901:4, 4172:5, 2474:4
For they know not – The apostles said of the traducers of Jesus, his real crucifiers, "I wot that in ignorance ye did it, as did also your rulers." (Acts 3:17) Much of the opposition to the body of Christ will be able to similarly pass by as done in blindness and ignorance. R3895:2
Sins that are committed in ignorance and blindness will be forgiven through the merit of Christ. HG147:6
The Lord, who will be the judge, himself prayed forgiveness upon the ground of at least a large measure of ignorance. R1655:4
To be sure, they did not know that they were rejecting him, but they did not want to know. R591:3*
Parted his raiment – Little did they think that they were thus fulfilling prophecy. Just so it is with the whole world; matters are moving on from day to day, prophecies are being fulfilled, many of us have part in them, but few can see and understand, because only a few have the guidance of the holy Spirit. R3901:4, 3370:3, 2474:1
The division of the spoil was customary at every crucifixion, and gave evidence of the indifference and hard-heartedness of the soldiers in the presence of suffering. R2474:1
The masses of mankind since have been doing just what the people did upon the day of our Lord's crucifixion. Some looked, but sympathized little, and appreciated not; others derided and blasphemed; others made sport of it, and still others, with rude jest, gambled over his raiment. R1988:3
And cast lots – For his seamless tunic, which was the most valuable article. R3901:5
That robe properly and beautifully represents Christ's righteousness. The lot, or privilege, to have this garment has fallen chiefly to us of civilized lands. R2788:3
It is not by lot, accident or choice that this robe comes to the Lord's people. It is obtained only through the exercise of faith, and held only by the obedience of faith. R2474:1
Fulfilling the prophecy of Psa. 22:18, "They parted my garments among them, and cast lots upon my vesture." R2474:1, 3370:3
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| 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. |
The rulers also – Neglecting, doubtless, important matters in their eagerness to make sure that he did not escape them. R3370:6, 2787:4
Derided him – "As he was, so are we in this world." (1 John 4:17) "We did esteem him stricken, smitten of God." (Isa. 53:4) R2316:5, 3370:5
He saved others – A singular admission of the truth. R3370:6
Save himself – He could have saved himself. (Matt. 26:53) R5195:4, 3901:6
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| 36 And the soldiers also mocked him, coming to him, and offering him vinegar, |
The soldiers also – Seeming to feel that this was an exposure of another fraud, the ignominious termination of another one who had asserted himself against the power of Caesar. R2787:4
Spurred on by the influence of the Jewish rulers. R3901:6
Offering him vinegar – The offering of wine mingled with bitter myrrh, otherwise styled gall, was not an indignity as is usually supposed, but an act of kindness. R3370:2
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| 37 And saying, If thou be the king of the Jews, save thyself. |
Save thyself – He could not save others and save himself too; for only by the sacrifice of himself could he hope to save others. R1815:6
Making light of his miracles of healing and of awakening the dead. R3901:5
Had he done as he was dared to do, he would have ruined the hopes not only of those who crucified him, but of all mankind. R2787:6
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| 38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. |
Letters of Greek – Because it was the language of the visitors and of the educated from all quarters. R2473:5
The language of literature. R3901:6, 3370:3, 2787:4
And Latin – The language of the Romans, their rulers. R3901:6, 3370:3, 2787:4
Because it was the language of the empire and the soldiers. R2473:5
And Hebrew – The language of their own nation. R3901:6, 3370:3, 2787:4, 2473:5
KING OF THE JEWS – A title of shame and contempt, a brand of blasphemy to those who read it. The multitude, going and coming to and from the city, jested him upon his title, and the miserable failure of the fraud he had attempted to perpetrate. R2787:4
Under stress and to keep peace, Pilate caused the charge to be made that Jesus was crucified because of claiming to be King of the Jews. R5221:3
Little did Pilate comprehend this great truth. Few yet realize the truth of this statement. Comparatively few have rendered him allegiance, bowing the knee of their hearts in sincerity and truth. R2473:6
There is a slight difference in the statements of the different Evangelists respecting the words used on this tablet. We suppose the words differed slightly in the different languages, and the Evangelists quoted from different originals. R2473:6
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| 39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. |
Save thyself and us – If Jesus had saved his life, He could not have become the King and Savior of the world, because only by his death could the death sentence against Adam and his race be met. PD69/83
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| 40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? |
But the other – As the multitude of onlookers were divided, some sympathizing and some deriding, it is not surprising, that similar emotions were awakened in the minds of the two robbers crucified with Jesus. R3902:1
Indicating he had a tender and contrite heart, such as will be first to receive Kingdom blessings. R5578:4, 5132:6
Answering – He alone, so far as we are informed, raised his voice in protest against the slurs, and in defense of the meek and lowly one. R2787:6
The raillery of his companion only opened his mouth in defense of the Savior. R3902:2
Manifesting a faith which, under the circumstances, was remarkable. R3902:1
Condemnation – Judicial sentence. R331:3
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| 41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. |
But this man – We cannot suppose that this thief had any correct or definite idea of Jesus--nothing more than a mere feeling that he was about to die, and a straw of hope was better than nothing. F667; R506:3
This living epistle made a marked impression upon him, just as sometimes the conduct of the Lord's followers, patient in tribulation, is the strongest and best lesson that can be given to some. R2787:6
Hath done nothing amiss – Paraphrased: "I heard those falsifiers bear false witness against you and I sympathized with you all the time. I knew there was no evil character in you." Q711:3
Aside from the weeping of the disciples, the penitent thief's conduct is the only mark of appreciation of the Lord's righteousness found in this picture. Often the only sympathizers are some apparently deeply degraded. R1988:6
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| 42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. |
Lord – Doubtless the thief had heard of Jesus, that he was reputed by some to be the Messiah, and notwithstanding the incongruous condition of things, the thief realized that with our Redeemer there was a kingly demeanor. R3902:2
Remember me – Paraphrased: "If you are a King, and after you have come into your office of King, and have your Kingdom, then remember this poor thief, and do something for me, will you?" Q711:3; NS576:2
He had nothing to lose and all to gain by speaking a word in defense of the holy dying one. Peradventure this might be the Messiah. He would at least ask his blessing. NS576:2
When thou – The import of his petition was that whenever Jesus reached his Kingdom power, he desired favor. F668; R506:3
He has not come into his Kingdom yet. It is more than eighteen hundred years and we are still praying, "Thy Kingdom come." Q711:3
Comest into thy kingdom – "I heard you say before Pilate that you have a Kingdom, but not of this age; some heavenly Kingdom." 645:5
When you receive your Kingdom, wherever it may be and under whatever conditions, if it is in your power, remember me. R3902:2
Our Lord has not come into his Kingdom yet, and hence the time when that thief wished to be remembered has not come. We are still praying, "Thy Kingdom come." Q523:5
This will be fulfilled when our Lord takes unto himself his great power and begins his reign, when he shall say to all the prisoners of the tomb, "Go forth, and to those who sit in darkness, show yourselves." HG130:3
Our Lord Jesus has not yet fully come into his Kingdom; hence the time has not yet come when the thief desired to be remembered. R4172:6
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| 43 And Jesus said unto him, Verily I say unto thee today, thou shalt be with me in paradise.
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Verily – The word translated "verily," or "indeed," is the Greek word amen, and signifies "so be it," as you have asked. F668; R506:3, 5132:6, 3902:4, 2788:1; HG130:2; 596:4; PD69/83; Q711:3; NS576:3
As the thief was made glad by the assurance that he would then be under the Kingdom rule in Paradise, so all who come to any understanding of the divine program can rejoice, even though their lives hitherto have been misspent. NS576:5
I say unto thee, – The comma should be after and not before "today" in order to permit harmony with the facts before us and agreement with other Scriptures. The original Scriptures are not punctuated, punctuation being a comparatively modern invention. R2788:3, 506:6; F669; HG646:1; PD69/83; Q523:6; NS576:1
To read it as usually punctuated, it would teach that Jesus and the thief went away somewhere that day, which is contrary to Luke 24:46; John 20:17 and John 3:13. R506:6
To day – I assure you today, and give you the consolation, that when I do come into the Kingdom in the Father's appointed time, you shall be with me in that Paradise. NS576:1
Instances of a similar use of the word "today" are found in Deut. 15:15; 30:15,16; Acts 26:29. F669; HG130:4
This dark day, in which it would appear I have not a friend in heaven or on earth; this dark day in which I am crucified as a malefactor, a falsifier and a blasphemer. R5132:6; HG596:5; Q711:3
While no repentances are to be scoffed at, nevertheless death-bed repentances are not to be esteemed passports to glory in the Kingdom. NS576:5; HG645:3
When everything seems unfavorable, when I appear as an imposter, subject to the insults and taunts of my enemies--notwithstanding all this, I tell you, Thou shalt be with me in paradise. R3902:4, 2788:3, 506:3; F668
That this does not teach death-bed repentance is proved by the following facts: (1) the thief did not go to Paradise that day; (2) nor did our Lord; (3) Paradise was not then in existence; (4) the whole earth will become Paradise; (5) the thief's blessing would be in the Millennium; (6) the thief is still unconscious; (7) our Lord did not ascend into heaven even when, three days later, he was resurrected; and (8) Christ has not yet come into his Kingdom. NS575:5
Misinterpretation has done a great amount of harm. People have been encouraged to continue a life of sin, trusting that with their dying breath they may say, "God be merciful to me," and be immediately ushered into glory. R5132:5; 645:1
On the day of their dying all three went to hades, to sheol, to the tomb, to the state of the dead. The two thieves still remain there. But Jesus arose from sheol on the third day. He has not been to Paradise, for Paradise is not even yet in existence. R5133:1, 3902:4; 645:4
Shalt thou – When he should come into his Kingdom at his second advent he would, as the thief requested, remember him. R2788:1
Not merely because of the kindness done to Jesus, but especially because his words indicated a sincerity and honesty of heart such as the Lord is always glad to bless and reward. 646:5
Let none suppose that the two thieves will enter Paradise on the same footing. HG437:4
The penitent thief will have the advantage over the other because, instead of hardening his heart and joining with the rabble in reviling our Lord during his dying moments, his heart was softened. NS577:5
The penitent thief will unquestionably have a two-fold blessing. First he will be blessed because of his penitent attitude of mind; secondly, because of his faithfulness in expressing that penitence and mercy to our Lord in his distress. HG437:6
We doubt not that the kind words spoken in that dark hour to the Lord of glory, will no more lose a suitable reward than the gift of a cup of cold water. R506:6; F669
The stripes and punishments of the Millennial age will not be direct punishments for present misdeeds, yet indirectly they will be such. NS577:2
Be with me – Be remembered; be in my Kingdom when it is established, because I have paid the ransom price for you and the other thief, and for all men. F668; R506:5; PD69/83
Does not mean that sinners with dying breath saying, "God be merciful to me," will be ushered into glory, honor and immortality, as joint-heirs with the Savior. R5132:5
In paradise – The word Paradise is of Persian origin, not Greek. It signifies a garden. The Septuagint renders Gen. 2:8: "God planted a paradise in Eden." The garden of Eden was but an illustration of the perfect and beautiful earth when fully released from the curse. F668; R506:5
Paradise is another name for the Garden of Eden, the abode of bliss. HG435:2
If heaven be understood, we know that there must be some mistake, because our Lord did not go to heaven that day. (Acts 2:31; Psa. 16:10) On the morning of his resurrection, our Lord told Mary to tell his disciples that he had not yet ascended to his Father. Paul declares that "he rose from the dead on the third day." (1 Cor. 15:4) R3902:3; HG645:4; PD69/83
Paradise, or the Garden of the Lord, not only represents the earthly condition, but it also applies in a figurative sense to the glorious and heavenly position. (Rev. 2:7) HG435:6
When Jesus arose on the third day. he had not been to Paradise, for Paradise is not even yet in existence. He had not been to heaven. He had been dead. R5133:1; HG596:5
Paradise has not yet been established, because God's Kingdom has not yet come to earth and it delays until a certain work for the Church shall be accomplished. HG435:5
The word Paradise refers to the Garden of Eden, from which Adam and Eve were cast out, and to the Paradise restored. The Garden of Eden had long been destroyed. Therefore, the Paradise of the Kingdom is the only one to which the Lord could have referred. R3902:3
At our Lord's second advent, when he shall take his great power and re-establish Paradise in the earth, the Paradise which was lost on account of sin. R4172:6
Not only the penitent thief will be there, but also the impenitent one, and those Roman soldiers, and those bloodthirsty scribes and Pharisees and priests--all will be in Paradise--not for any worthiness of their own, but by reason of the merit of Christ's sacrifice. R2788:2; HG646:5
The believing thief was certainly not prepared for heaven. He was not begotten of the Spirit, and hence could not be born of the Spirit in the resurrection. R3902:5
When Christ shall have established his Kingdom at his second coming, this earth will gradually become a paradise. F668; R3902:3; Q845:1
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I say unto thee today thou shalt be with me – It is amazing what a difference the placement of a comma can make. Place it before "today" and Jesus would be telling the theif that they would be together in paradise that very day. If that were correct then the conclusion must be, since Jesus went to Hades that day, that Hades is paradise. If, on the other hand, if the comma is placed after the word "today," it changes the meaning to "I am telling you this today, as we speak, that you will be with me in paradise." - The placement of the comma makes a difference of about two thousand years. |
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| 44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. |
About the sixth hour – The trial before Pilate, the crucifixion, and the body laid in the tomb occupying Friday forenoon and afternoon. R4212:4*
The ninth hour – Hebrew, erev katon, the lesser evening, is from noon to the ninth hour, or 3 p.m.; from that time until sun setting is called in the Hebrew erev gadol, the greater evening. It was between these two evenings the paschal lamb was to be slain, and so was Jesus, the antitype, the Lamb of God. R2953:5*
A darkness – Seems to have been a supernatural darkness; for an eclipse of the sun was impossible during the full moon of the Passover time. R1816:4
3:00 p.m., the time of the offering of the evening sacrifice, the time when Christ died. R2316:6, 3371:1
Doubtless sent as an expression of the divine wrath, and as typical of the darkness of alienation from God into which that long favored nation had plunged by this act. R1816:4
If human hearts were unsympathetic and unappreciative of the great transaction, nature was not, for she, as a witness to the wonderful scene, veiled her face in darkness and trembled. R1988:6
Undoubtedly the shade was more comfortable for the crucified ones than the sunlight of that bright land. It was appropriate that nature be draped. Well did it picture the temporary power of the power of darkness over him who is the Light of the world. R3902:6
One ancient manuscript, the Gospel by Peter, treating of the subject, says that "many went about with lamps, and that darkness lasted until Jesus was taken from the cross." R2788:4, 4173:5
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| 45 And the sun was darkened, and the veil of the temple was rent in the midst. |
The veil of the temple – Separating the Holy and the Most Holy--sixty feet long and thirty feet wide, its thickness about four inches. R3371:2, 2788:4
Was rent in the midst – Not from the bottom toward the top, as if the result of wear, but from the top to the bottom, indicating a manifestation of divine power. Representing symbolically the opening of the way between heaven itself and the heavenly condition of those in the world. R3371:2, 2788:4
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| 46 And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit:
and having said thus, he expired. |
A loud voice – His words, elsewhere recorded, were: "My God, my God, why hast thou forsaken me?" (Matt. 27:46) R3903:1
Already weakened by the agony of Gethsemane, a repetition of the anguish probably ruptured the heart, causing instant death. SM642:1
A testimony and a witness to all that were near of his hope in God and in a resurrection. R4173:4
Father – The heavenly Father, whose promises supported him during his eventful life, and now were his strength in his dying hour. R1988:6
Into thy hands – A quotation from Psa. 31:5. It had already been declared of him that he would commend himself to the Father's grace and truth. R2474:6
He has not yet made any application of his human life to Adam and his race. He has merely put it into the Father's hands. R5621:2
He laid his life down in the Father's hands. He had lost and forfeited none of his earthly rights. These are the basis of all the blessings of God to Adam and his race. R4642:4, 5621:1; Q658:2, 445:2, 374:4
I commend – Thus Jesus, so to speak, made a deposit of the Ransom-price without directly applying it. Q568:9, 571:6
The Ransom was here laid down at Calvary, and later placed in the hands of Justice, but not paid over in the sense of completing the contract, that being reserved for a future time. Q568:9
In his dying breath he expressed his faith that the Father would raise him up to life. R3371:2, 2788:5
And so must we, in our dying hour, commit all our interests to the keeping of him who loves us. R2475:4
"I commit." No change, no transfer. Not that I commit this in your care for Father Adam or the world. I simply deposit it in your care and keeping. Q223:T
Directly telling us that he not only gave himself a ransom, but "I commit my spirit," I leave it with you. Many scriptures show how this is made applicable. Q224:4
There he committed to the Father's hands a price, sufficient for all; but it was not then appropriated for anybody. R4633:2
In the same sense you place money in the bank and take out a bank book in which you get credit. It is still yours subject to your check. It would not belong to the bank at all. It is merely committed to the bank to take over. So Jesus committed all at his dying moment. Q571:6
In letting go his hold on life he surrendered it to the Father, who had already promised that his life, being thus surrendered, should entitle him to a higher life. This he received when he arose from the dead on the "third day." R3903:4
He knew that the love of God was too great to allow a needless pain to afflict his beloved Son, and therefore he trusted him where he could not at the time trace his inscrutable ways. R1808:4
My spirit – My life. R3371:2
He still has the life rights of the flesh. He did not give them up. He permitted men to unlawfully take them from him. He did not apply them for Adam and his race. These earthly life rights are in the hands of the Father yet, and they are to be the life rights to eventually come to Adam and his race. Q574:4
Jesus did not give this to anyone else. It was deposited in his own name. Q223:T
He had life rights which had never been forfeited through sin, and was committing these to the Father as the ransom price for Adam and his forfeited spirit of life. R2788:5
How appropriate that he who had sought to do the Father's will at any cost should have absolute confidence that in his death his spirit of life would be in the Father's care and keeping. R4173:3
The spirit returns to God (Eccl. 12:7) in the sense that it is no longer amenable to human control and can never be recovered except by divine power. Thus we commit our hope for future life by resurrection to the Father and to Christ, his now exalted representative. E344; R1880:5; HG331:5
Stephen, the earliest martyr among the disciples, appears to have imitated his Master in the closing scene, appealing thus: "Lord Jesus, receive my spirit." (Acts 7:59) R700:4*
He had not forfeited his right to life as had Adam; it was still his own--merely surrendered. R5578:5, 5972:4, 5621:2, 4642:4
When this ransom-price shall have been formally delivered over to Justice in the end of this age, it will no longer be a deposit at the command of the Savior, but will have been exchanged for Adam and his race.
Gave up the ghost – An old English term. R2788:5
The word ghost was at one time used as a synonym for spirit, and the meaning of this statement is that our Lord gave up his spirit, his breath of life. R3903:4
Literally, out-breathed; that is, died. R700:4*
Since the great sacrifice has been finished acceptably, "there is therefore now no condemnation to them which are in Christ Jesus." (Rom. 8:1) R2474:5
Instead of lingering long, he died suddenly, probably of a ruptured heart. SM642:1; R4173:4
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| 47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. |
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| 48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. |
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| 49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things. |
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| 50 And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just: |
Joseph – With Nicodemus; too careful of their reputations to avow their interest in Jesus previously. R2877:6
The dilatory acknowledgment of Jesus on the part of these wealthy and influential men reminds us of the peculiar difficulties which hinder all persons of wealth and influence. R2788:6
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| 51 (The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God. |
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| 52 This man went unto Pilate, and begged the body of Jesus. |
And begged – According to Mark, Joseph of Arimathea went boldly to Pilate and asked for the body of Jesus. R4173:5
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| 53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid. |
He took it down – It was no light matter Joseph had undertaken; for to take part in a burial at any time would defile him for seven days and make everything unclean which he touched (Num. 19:11); and to do so now involved a seclusion through the whole Passover week with all its holy observations and rejoicings. R4173:6
When our Lord died, he went to the tomb, not to paradise. Q523:6
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| 54 And that day was the preparation, and the sabbath drew on. |
That day – Reckoned as the first day and night which Christ spent in the tomb. R4212:4*
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| 55 And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. |
Galilee – The vast majority of our Lord's miracles and teachings were to the Galileans. R4556:3
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| 56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment. |
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