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[But yet neither Pilate nor Herod <span class="ital">found</span> any ‘fault’ or “cause of death” in Him, <a href="/luke/23-4.htm" title="Then said Pilate to the chief priests and to the people, I find no fault in this man.">Luke 23:4</a>; <a href="/luke/23-14.htm" title="Said to them, You have brought this man to me, as one that perverts the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof you accuse him:">Luke 23:14</a>; <a href="/luke/23-22.htm" title="And he said to them the third time, Why, what evil has he done? I have found no cause of death in him: I will therefore chastise him, and let him go.">Luke 23:22</a>.—V. g.]—<span class="greekheb">τὸ ἔθνος</span>) The term <span class="greekheb">λαὸς</span>, <span class="ital">the people</span>, is applied to the Jews as contrasted with the Gentiles; but the term <span class="greekheb">ἔθνος</span>, <span class="ital">nation</span>, is applied to both Jews and Gentiles. <span class="greekheb">Λαὸς</span>, <span class="ital">the people</span>, is used in a political sense, and at the same time a sacred sense: <span class="greekheb">ἔθνος</span>, <span class="ital">nation</span>, is used in a genealogical or physical sense: <a href="/john/11-50.htm" title="Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.">John 11:50</a>; <a href="/john/11-52.htm" title="And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.">John 11:52</a> [“It is expedient that one man should die for the <span class="ital">people</span> (<span class="greekheb">λαοῦ</span>), and that the whole <span class="ital">nation</span> (<span class="greekheb">ἔθνος</span>) perish not”]. Comp. <a href="/revelation/5-9.htm" title="And they sung a new song, saying, You are worthy to take the book, and to open the seals thereof: for you were slain, and have redeemed us to God by your blood out of every kindred, and tongue, and people, and nation;">Revelation 5:9</a>, note [Thou hast redeemed us—out of every kindred, and tongue, and <span class="ital">people</span>, and <span class="ital">nation</span> (<span class="greekheb">λαοῦ</span>, <span class="greekheb">ἔθνους</span>)].—<span class="greekheb">κωλύοντα</span>, <span class="ital">forbidding</span>) as a kind of Anticæsar.—<span class="greekheb">Καίσαρι</span>, <span class="ital">to Cæsar</span>) By nothing else were they so much bound in devotion to Cæsar as by their hatred of Christ. The transition from spiritual to political matters is fraught with dangers.—<span class="greekheb">λέγοντα</span>, <span class="ital">saying</span>) By this they give an illustration of the words <span class="greekheb">διαστρέφοντα</span>, <span class="ital">perverting</span>, and <span class="greekheb">κωλύοιτα</span>, <span class="ital">forbidding</span>. From the appellation, <span class="ital">Christ a King</span>, they infer a double calumny as the consequence. Dismissing the latter, Pilate inquires concerning the former: [viz. the appellation, <span class="ital">Christ the King</span>.]<span class="p"><br /><br /></span><A name="3"></a> <div class="versenum"><a href="/luke/23-3.htm">Luke 23:3</a></div><div class="verse">And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest <i>it</i>.</div><A name="4"></a> <div class="versenum"><a href="/luke/23-4.htm">Luke 23:4</a></div><div class="verse">Then said Pilate to the chief priests and <i>to</i> the people, I find no fault in this man.</div><a href="/luke/23-4.htm" title="Then said Pilate to the chief priests and to the people, I find no fault in this man.">Luke 23:4</a>. <span class="greekheb">Ὁ δὲ Πιλάτος</span>, <span class="ital">moreover</span> [or <span class="ital">then</span>] <span class="ital">Pilate</span> said) Pilate perceived that Jesus professes Himself to be a King of such a kind, as would prove of no detriment to Cæsar’s sovereignty. For He was now alone, deserted even by His disciples. [Again and again Pilate avouched the faultless innocence of Jesus; but he did so in a peculiarly emphatic manner three times in all, <a href="/luke/23-4.htm" title="Then said Pilate to the chief priests and to the people, I find no fault in this man.">Luke 23:4</a>; <a href="/luke/23-14.htm" title="Said to them, You have brought this man to me, as one that perverts the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof you accuse him:">Luke 23:14</a>; <a href="/luke/23-22.htm" title="And he said to them the third time, Why, what evil has he done? I have found no cause of death in him: I will therefore chastise him, and let him go.">Luke 23:22</a>. Comp. <a href="/matthew/27-24.htm" title="When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see you to it.">Matthew 27:24</a> (“He took water and washed his hands, saying, I am innocent of the blood of this just person; see ye to it”); <a href="/john/19-4.htm" title="Pilate therefore went forth again, and said to them, Behold, I bring him forth to you, that you may know that I find no fault in him.">John 19:4</a>.—<span class="ital">Harm</span>., p. 547.]<span class="p"><br /><br /></span><A name="5"></a> <div class="versenum"><a href="/luke/23-5.htm">Luke 23:5</a></div><div class="verse">And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.</div><a href="/luke/23-5.htm" title="And they were the more fierce, saying, He stirs up the people, teaching throughout all Jewry, beginning from Galilee to this place.">Luke 23:5</a>. <span class="greekheb">Γαλιλαίας</span>, <span class="ital">from Galilee</span>) Whilst they are exaggerating the matter, they give a loop-hole of escape to Pilate.<span class="p"><br /><br /></span><A name="6"></a> <div class="versenum"><a href="/luke/23-6.htm">Luke 23:6</a></div><div class="verse">When Pilate heard of Galilee, he asked whether the man were a Galilaean.</div><A name="7"></a> <div class="versenum"><a href="/luke/23-7.htm">Luke 23:7</a></div><div class="verse">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.</div><a href="/luke/23-7.htm" title="And as soon as he knew that he belonged to Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.">Luke 23:7</a>. <span class="greekheb">Ἀνέπεμψεν</span>) <span class="ital">He sent</span> Him <span class="ital">back (referred</span> Him) as to His proper prince. Comp. v.11 (<span class="greekheb">ἀνέπεμψεν</span>, said of Herod <span class="ital">sending</span> Him <span class="ital">back</span> to Pilate); or else the force of the <span class="greekheb">ἀνὰ</span> is, “He sent Him <span class="ital">up</span>” to the <span class="ital">higher</span> part of the city.<span class="p"><br /><br /></span><A name="8"></a> <div class="versenum"><a href="/luke/23-8.htm">Luke 23:8</a></div><div class="verse">And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long <i>season</i>, because he had heard many things of him; and he hoped to have seen some miracle done by him.</div><a href="/luke/23-8.htm" title="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.">Luke 23:8</a>. <span class="greekheb">Ἡρώδης</span>, <span class="ital">Herod</span>) The great and powerful usually have less opportunity of meeting with Jesus: and they are wont to he the last in knowing of the things of the Kingdom of God. The first propagation of the faith as it is in Jesus Christ was, therefore, not due to the instrumentality of the potentates of the world.—[<span class="greekheb">σημεῖον ἰδεῖν</span>, <span class="ital">to see a sign</span>) Miserable beings are they who seek in Christ nought save food to minister to the gratification of their natural senses. Such ‘gladness’ as Herod’s is not conducive.—V. g.]<span class="p"><br /><br /></span><A name="9"></a> <div class="versenum"><a href="/luke/23-9.htm">Luke 23:9</a></div><div class="verse">Then he questioned with him in many words; but he answered him nothing.</div><A name="10"></a> <div class="versenum"><a href="/luke/23-10.htm">Luke 23:10</a></div><div class="verse">And the chief priests and scribes stood and vehemently accused him.</div><a href="/luke/23-10.htm" title="And the chief priests and scribes stood and vehemently accused him.">Luke 23:10</a>. <span class="greekheb">Εὐτόνως</span> [<span class="ital">vehemently</span>, Engl. Vers.], <span class="ital">severely</span>[253]) <a href="/acts/18-28.htm" title="For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ.">Acts 18:28</a>. Priests often have zeal, though a false zeal; courtiers have none at all: owing to which fact the latter often assail the truth more lightly than do the former. Herod had it in his power at the time, and therefore ought to have let Jesus go free.<span class="p"><br /><br /></span>[253] ‘Rigide.’ <span class="greekheb">Εὐτόνως</span> from <span class="greekheb">τείνω</span>, <span class="ital">straining</span> every nerve. Wahl translates it ‘acriter,’ “cum contentione,” <span class="ital">with bitter eagerness</span>. It occurs only here and <a href="/acts/18-28.htm" title="For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ.">Acts 18:28</a>, in the New Testament. In the latter place it is said of Apollos, “He <span class="ital">mightily</span>” or rather, “<span class="ital">with stern earnestness</span>, convinced the Jews.”—E. and T.<span class="p"><br /><br /></span><A name="11"></a> <div class="versenum"><a href="/luke/23-11.htm">Luke 23:11</a></div><div class="verse">And Herod with his men of war set him at nought, and mocked <i>him</i>, and arrayed him in a gorgeous robe, and sent him again to Pilate.</div><a href="/luke/23-11.htm" title="And Herod with his men of war set him at nothing, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.">Luke 23:11</a>. <span class="greekheb">Ἐξουθενήσας</span>, <span class="ital">having set at nought</span>) He did not think Jesus of sufficient importance to give himself any trouble about Him, as respects the allegations, whatever they might be, which the priests were making. He thought at the time that he had stripped Jesus of His wisdom and of His power.—<span class="greekheb">ἐσθῆτα λαμπρὰν</span>, <span class="ital">a gorgeous robe</span>) A royal vestment. [Such as he himself may be supposed either to have worn, or to have wished to wear.—V. g.] Herod seems to have meant contemptuously to indicate that he has no fears from such a king as this. But in reality he honoured Him unconsciously by the robe, as Pilate did by the inscription on the cross. [The elder Herod gave way to fears sooner than there was just reason for: this Herod, on the other hand, when the kingdom of Christ was now more immediately imminent, gives way to careless security. Such is the perverse way of the world.—V. g.]—<span class="greekheb">ἀνέπεμψεν</span>, <span class="ital">sent Him back</span>) He had it in his power, and ought to have rather let Him go free. [Therefore in sending back the innocent to Pilate, he involved himself in the guilt of Pilate. <a href="/acts/4-27.htm" title="For of a truth against your holy child Jesus, whom you have anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,">Acts 4:27</a> (“Against thy holy child Jesus—both <span class="ital">Herod</span> and Pontius Pilate—were gathered together”).—<span class="ital">Harm</span>., p. 548].<span class="p"><br /><br /></span><A name="12"></a> <div class="versenum"><a href="/luke/23-12.htm">Luke 23:12</a></div><div class="verse">And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.</div><a href="/luke/23-12.htm" title="And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.">Luke 23:12</a>. <span class="greekheb">Φίλοι</span>, <span class="ital">friends</span>) [in such a way as that neither now desired to derogate aught from what was due to the other.—V. g.] Judaism and Heathenism (as in this instance) began to coalesce at the time of the birth of Christianity.<span class="p"><br /><br /></span><A name="13"></a> <div class="versenum"><a href="/luke/23-13.htm">Luke 23:13</a></div><div class="verse">And Pilate, when he had called together the chief priests and the rulers and the people,</div><A name="14"></a> <div class="versenum"><a href="/luke/23-14.htm">Luke 23:14</a></div><div class="verse">Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined <i>him</i> before you, have found no fault in this man touching those things whereof ye accuse him:</div><a href="/luke/23-14.htm" title="Said to them, You have brought this man to me, as one that perverts the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof you accuse him:">Luke 23:14</a>. <span class="greekheb">Ἐνώπιον ὑμῶν</span>, <span class="ital">in your presence</span>) from which ye sec that the matter has been examined into in good earnest.—<span class="greekheb">οὐδὲν εὗρον</span>, <span class="ital">I have found nothing</span>) Hereby he refutes the <span class="greekheb">εὓρομεν</span>, <span class="ital">we have found</span>, of the Jews, in <a href="/luke/23-2.htm" title="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.">Luke 23:2</a>. Therefore the <span class="greekheb">ἐγὼ</span>, <span class="ital">I</span>, is the antithesis in relation to them, with which com p. <a href="/john/18-38.htm" title="Pilate said to him, What is truth? And when he had said this, he went out again to the Jews, and said to them, I find in him no fault at all.">John 18:38</a> [“He saith unto <span class="ital">them, I</span> (<span class="greekheb">ἐγὼ</span>, whatever <span class="ital">you</span> may say to the contrary) find in Him no fault at all”]; and also in relation to <span class="ital">Herod</span>; see the next verse.<span class="p"><br /><br /></span><A name="15"></a> <div class="versenum"><a href="/luke/23-15.htm">Luke 23:15</a></div><div class="verse">No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.</div><a href="/luke/23-15.htm" title="No, nor yet Herod: for I sent you to him; and, see, nothing worthy of death is done to him.">Luke 23:15</a>. <span class="greekheb">Πεπραγμένον</span>) <span class="ital">what</span> Jesus <span class="ital">hath done</span>.[254]<span class="p"><br /><br /></span>[254] Not as Engl. Vers. “is done <span class="ital">unto</span> Him.” See <a href="/luke/24-35.htm" title="And they told what things were done in the way, and how he was known of them in breaking of bread.">Luke 24:35</a>, <span class="greekheb">ἐγνώσθη αὐτοῖς</span>. The construction seems to be, “What has been done by Him is not at all worthy of death:” or, “There is nothing worthy of death that He has done” (<span class="ital">i.e.</span> in whatever He hath done).—E. and T.<span class="p"><br /><br /></span><A name="16"></a> <div class="versenum"><a href="/luke/23-16.htm">Luke 23:16</a></div><div class="verse">I will therefore chastise him, and release <i>him</i>.</div><a href="/luke/23-16.htm" title="I will therefore chastise him, and release him.">Luke 23:16</a>. <span class="greekheb">Παιδεύσας</span>) <span class="ital">Having chastised</span>, viz. with scourging. A Meiosis [<span class="ital">i.e.</span> the term <span class="greekheb">παιδεύσας</span> is a softer expression than what Pilate really meant]. At this point Pilate began to concede more than he ought.<span class="p"><br /><br /></span><A name="17"></a> <div class="versenum"><a href="/luke/23-17.htm">Luke 23:17</a></div><div class="verse">(For of necessity he must release one unto them at the feast.)</div><A name="18"></a> <div class="versenum"><a href="/luke/23-18.htm">Luke 23:18</a></div><div class="verse">And they cried out all at once, saying, Away with this <i>man</i>, and release unto us Barabbas:</div><A name="19"></a> <div class="versenum"><a href="/luke/23-19.htm">Luke 23:19</a></div><div class="verse">(Who for a certain sedition made in the city, and for murder, was cast into prison.)</div><A name="20"></a> <div class="versenum"><a href="/luke/23-20.htm">Luke 23:20</a></div><div class="verse">Pilate therefore, willing to release Jesus, spake again to them.</div><A name="21"></a> <div class="versenum"><a href="/luke/23-21.htm">Luke 23:21</a></div><div class="verse">But they cried, saying, Crucify <i>him</i>, crucify him.</div><A name="22"></a> <div class="versenum"><a href="/luke/23-22.htm">Luke 23:22</a></div><div class="verse">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 <i>him</i> go.</div>[22. <span class="greekheb">Οὗτος</span>, <span class="ital">this man</span>) By this expression Jesus is put in contradistinction to Barabbas the robber.—V. g.]<span class="p"><br /><br /></span><A name="23"></a> <div class="versenum"><a href="/luke/23-23.htm">Luke 23:23</a></div><div class="verse">And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.</div><a href="/luke/23-23.htm" title="And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.">Luke 23:23</a>. <span class="greekheb">Καὶ τῶν ἀρχιερέων</span>, <span class="ital">and of the chief priests</span>) Forgetful even of common propriety, they joined with the rabble in their clamour.<span class="p"><br /><br /></span><A name="24"></a> <div class="versenum"><a href="/luke/23-24.htm">Luke 23:24</a></div><div class="verse">And Pilate gave sentence that it should be as they required.</div><a href="/luke/23-24.htm" title="And Pilate gave sentence that it should be as they required.">Luke 23:24</a>. <span class="greekheb">Ἐπέκρινε</span>) that is to say, <span class="ital">he confirmed their judgment</span>.[255] The priests had given the previous judgment (the ‘præjudicium’ which he followed up).<span class="p"><br /><br /></span>[255] ‘Superjudicavit,’ he gave sentence <span class="ital">over and above</span> their judgment. The word occurs here only in New Testament.—E. and T.<span class="p"><br /><br /></span><A name="25"></a> <div class="versenum"><a href="/luke/23-25.htm">Luke 23:25</a></div><div class="verse">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.</div><a href="/luke/23-25.htm" title="And he released to them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.">Luke 23:25</a>. <span class="greekheb">Θελήματι</span>, <span class="ital">to their will</span>) that they might do to Him whatever they had wished or might wish. [If the same power Mere at the discretion of some of those who wish to be called Christians, what, think you, would be the result?—V. g.]<span class="p"><br /><br /></span><A name="26"></a> <div class="versenum"><a href="/luke/23-26.htm">Luke 23:26</a></div><div class="verse">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 <i>it</i> after Jesus.</div><A name="27"></a> <div class="versenum"><a href="/luke/23-27.htm">Luke 23:27</a></div><div class="verse">And there followed him a great company of people, and of women, which also bewailed and lamented him.</div><a href="/luke/23-27.htm" title="And there followed him a great company of people, and of women, which also bewailed and lamented him.">Luke 23:27</a>. <span class="greekheb">Ἐκόπτοντο</span>, <span class="ital">bewailed</span>) either jointly under the emotion of the one common feeling, or even under the influence of peculiar affection. <span class="greekheb">Κόπτεσθαι</span> properly applies to the gestures:[256] <span class="greekheb">θρηνεῖν</span> refers to the lamentation, and weeping tone of voice.<span class="p"><br /><br /></span>[256] <span class="ital">To smite one’s self</span> on the breast on account of some one, is the strict meaning; as the Latin, <span class="ital">plangere</span>.—E. and T.<span class="p"><br /><br /></span><A name="28"></a> <div class="versenum"><a href="/luke/23-28.htm">Luke 23:28</a></div><div class="verse">But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.</div><a href="/luke/23-28.htm" title="But Jesus turning to them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.">Luke 23:28</a>. [<span class="greekheb">Μὴ</span>—<span class="greekheb">ἐπʼ ἐμὲ</span>, <span class="ital">not—concerning Me</span>) Already every moment Jesus was more and more directing His thoughts towards the coming glory. In the way that is pointed out in <a href="/zechariah/12-10.htm" title="And I will pour on the house of David, and on the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look on me whom they have pierced, and they shall mourn for him, as one mourns for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.">Zechariah 12:10</a>, He does not forbid their ‘mourning’ for Him (but only in the way that they were <span class="ital">now</span> mourning for Him, viz. as if He and His cause were crushed for ever; whereas He and it were near their glorious triumph).—V. g.]—<span class="greekheb">ἐφʼ ἑαυτὰς</span>—<span class="greekheb">καὶ ἐπὶ τὰ τέκνα ὑμῶν</span>—<span class="greekheb">ἰδοὺ</span>, <span class="ital">concerning yourselves—and concerning your children—behold</span>) It is hereby indicated that the punishment about to be inflicted is near at hand. [Indeed that calamity was impending especially over the infants, and yet not so as that the women also who were lamenting Jesus could not live long enough to reach it.—<span class="ital">Harm</span>., p. 561.] Jesus Himself too wept for the city, and not for Himself. See ch. <a href="/luke/19-41.htm" title="And when he was come near, he beheld the city, and wept over it,">Luke 19:41</a>, <a href="/context/luke/18-31.htm" title="Then he took to him the twelve, and said to them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished....">Luke 18:31-32</a>. [How many men and women there are, who might, if they would, find no want of altogether serious causes for deploring their own state, but who devote the present day to careless security!—V. g.]<span class="p"><br /><br /></span><A name="29"></a> <div class="versenum"><a href="/luke/23-29.htm">Luke 23:29</a></div><div class="verse">For, behold, the days are coming, in the which they shall say, Blessed <i>are</i> the barren, and the wombs that never bare, and the paps which never gave suck.</div><a href="/luke/23-29.htm" title="For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bore, and the breasts which never gave suck.">Luke 23:29</a>. <span class="greekheb">Ἐροῦσι</span>) viz. “your children” <span class="ital">shall say</span>.<span class="p"><br /><br /></span><A name="30"></a> <div class="versenum"><a href="/luke/23-30.htm">Luke 23:30</a></div><div class="verse">Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.</div><a href="/luke/23-30.htm" title="Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.">Luke 23:30</a>. <span class="greekheb">Τότε</span>, <span class="ital">then</span>) then in particular (or <span class="ital">at last</span>), more than now.—<span class="greekheb">ἄρξονται</span>, <span class="ital">they shall begin</span>) viz. “the barren” shall begin, in answer to those by whom they Mere called ‘blessed.’ The same language shall be used afterwards also, <a href="/revelation/6-10.htm" title="And they cried with a loud voice, saying, How long, O Lord, holy and true, do you not judge and avenge our blood on them that dwell on the earth?">Revelation 6:10</a> [At the opening of the sixth seal, the kings, etc., said to the mountains, “Fall on us, and hide us from the face of Him that sitteth on the throne,” etc.].—<span class="greekheb">λέγειν τοῖς ὃρεσι</span>, <span class="greekheb">πέσετε ἐ</span>, <span class="greekheb">ἡμᾶς</span>· <span class="greekheb">καὶ τοῖς βουνοῖς</span>, <span class="greekheb">καλύψατε ἡμᾶς</span>) So <a href="/hosea/10-8.htm" title="The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us.">Hosea 10:8</a>, LXX., <span class="greekheb">καὶ ἐροῦσι τοῖς ὄρεσι</span>, <span class="greekheb">καλύψατε ἡμᾶς</span>· <span class="greekheb">καὶ τοῖς βουνοῖς</span>, <span class="greekheb">πέσετε ἐφʼ ἡμᾶς</span>.—<span class="greekheb">ὃρεσι</span>, <span class="ital">to the mountains</span>) Often men have been covered [buried] beneath mountains. It is a great addition to the terror, when that which is horrible in itself is wished for by way of a shelter. See <a href="/revelation/6-16.htm" title="And said to the mountains and rocks, Fall on us, and hide us from the face of him that sits on the throne, and from the wrath of the Lamb:">Revelation 6:16</a>.<span class="p"><br /><br /></span><A name="31"></a> <div class="versenum"><a href="/luke/23-31.htm">Luke 23:31</a></div><div class="verse">For if they do these things in a green tree, what shall be done in the dry?</div><a href="/luke/23-31.htm" title="For if they do these things in a green tree, what shall be done in the dry?">Luke 23:31</a>. <span class="greekheb">Ὅτι</span>, <span class="ital">For</span>) By this adage Jesus either shows why He Himself desires the daughters of Jerusalem to weep; or rather brings before us the persons who desire to be overwhelmed beneath the mountains, stating the grounds of their terror. Therefore we may take <span class="ital">the green tree</span> as typifying the young, strong, and healthy: <span class="ital">the dry tree</span> (comp. <a href="/isaiah/56-3.htm" title="Neither let the son of the stranger, that has joined himself to the LORD, speak, saying, The LORD has utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.">Isaiah 56:3</a>, “Neither let the eunuch say, Behold I am a dry tree;” <a href="/ezekiel/21-3.htm" title="And say to the land of Israel, Thus said the LORD; Behold, I am against you, and will draw forth my sword out of his sheath, and will cut off from you the righteous and the wicked.">Ezekiel 21:3</a> [<a href="/ezekiel/20-47.htm" title="And say to the forest of the south, Hear the word of the LORD; Thus said the Lord GOD; Behold, I will kindle a fire in you, and it shall devour every green tree in you, and every dry tree: the flaming flame shall not be quenched, and all faces from the south to the north shall be burned therein.">Ezekiel 20:47</a>], <a href="/ezekiel/31-3.htm" title="Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs.">Ezekiel 31:3</a>,[257] etc.), the old, feeble, and barren. A remarkable passage occurs in Joseph., B. vi. de B. J. ch. 44. f 968, ed Lips. “When the soldiers were wearied out in killing the Jews, and a great multitude seemed still to be left surviving, Cæsar ordered that those alone who were armed and offered resistance should be slain, and that the rest should be made captives. But the soldiers <span class="greekheb">μετὰ</span> (the sense requires <span class="greekheb">κατὰ</span>) <span class="greekheb">τῶν παρηγγελμένων</span>, contrary to what had been commanded, slew the old and feeble (<span class="greekheb">ΤΟΥΣ ΑΣΘΕΝΕΙΣ</span>), (<span class="greekheb">ΤΟ Δʼ ΑΚΜΑΖΟΝ</span>), but shut up in confinement those who were vigorous and serviceable,” etc. Therefore in this crowning calamity they began debating with one another, as usually happens, which was the more miserable. Tending to the same view of the words is the fact, that <span class="greekheb">ξύλον</span> denotes either a tree that is standing, or the wood of a tree that has been cut, which latter also is wont to be either <span class="ital">moist</span> (for so Erasmus renders <span class="greekheb">ὑγρὸν</span>, <span class="ital">humidum</span>, still retaining the sap) or else <span class="ital">dry</span>. Elsewhere indeed Christ is the tree of life, perfect in its verdure: men, whilst outside of Him, are dry wood. See <a href="/context/john/15-1.htm" title="I am the true vine, and my Father is the farmer....">John 15:1-2</a>. But His suffering (punishment) was truly more severe than that of any Jew, after the city was taken.<span class="p"><br /><br /></span>[257] Where the Assyrian is called “a cedar in Lebanon.” Comp. <a href="/luke/17-24.htm" title="For as the lightning, that lightens out of the one part under heaven, shines to the other part under heaven; so shall also the Son of man be in his day.">Luke 17:24</a>, “I the Lord have dried up the green tree, and made the dry tree to flourish.”—E. and T.<span class="p"><br /><br /></span><A name="32"></a> <div class="versenum"><a href="/luke/23-32.htm">Luke 23:32</a></div><div class="verse">And there were also two other, malefactors, led with him to be put to death.</div><a href="/luke/23-32.htm" title="And there were also two other, malefactors, led with him to be put to death.">Luke 23:32</a>. <span class="greekheb">Ἕτεροι</span>, <span class="ital">others</span>) among whom (as though He were a ‘malefactor’ like them) Jesus was reckoned. Comp. <a href="/luke/23-39.htm" title="And one of the malefactors which were hanged railed on him, saying, If you be Christ, save yourself and us.">Luke 23:39</a>; and <a href="/acts/27-1.htm" title="And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners to one named Julius, a centurion of Augustus' band.">Acts 27:1</a> (“Paul and certain <span class="ital">other</span> prisoners”). Yet the Greek <span class="greekheb">ἕτεροι</span> is more honourable to Him than <span class="greekheb">ἄλλοι</span> would be: for the former more expresses the idea of a difference and dissimilarity between Him and them.—<span class="greekheb">κακοῦργοι</span>) Construe this, not with <span class="greekheb">ἕτεροι</span>, but with <span class="greekheb">δύο</span> [“two others; namely, two malefactors”] (comp. <a href="/luke/23-33.htm" title="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.">Luke 23:33</a>; <a href="/luke/23-41.htm" title="And we indeed justly; for we receive the due reward of our deeds: but this man has done nothing amiss.">Luke 23:41</a>, where <span class="ital">they</span> are contradistinguished from <span class="ital">Him</span>).<span class="p"><br /><br /></span><A name="33"></a> <div class="versenum"><a href="/luke/23-33.htm">Luke 23:33</a></div><div class="verse">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.</div><a href="/luke/23-33.htm" title="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.">Luke 23:33</a>. <span class="greekheb">Κράνιον</span>, <span class="ital">Calvary</span> [“the place of a skull”]) In topographies the nomenclature is often derived from the parts of the human body.<span class="p"><br /><br /></span><A name="34"></a> <div class="versenum"><a href="/luke/23-34.htm">Luke 23:34</a></div><div class="verse">Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.</div><a href="/luke/23-34.htm" title="Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.">Luke 23:34</a>. <span class="greekheb">Ἔλεγε</span>, <span class="ital">said</span>) This is the first utterance of Jesus Christ on the cross. There are in all seven such utterances to be drawn from the four Evangelists, no single one of whom has recorded them all. From this it is evident, that their four records are as it were four voices, which, joined together, form one symphony; and at one time single voices sound (solos), at another, two voices (duets), at another, three (trios), at another, all the voices together. The Saviour went through most of the ordeal on the cross in silence; but His seven utterances contain a recapitulation of the doctrine calculated to be of profit to us in our last hours. [It would not be unattended with profit to comp. with this the German hymn of the Author, composed on a particular occasion, beginning thus:—“Mittler! alle Kraft der Worte,” etc. It may be found in “Sen. Urlspergeri Unterricht für Kranke und Sterbende,” Aug. Vind., 1756, p. 408, and in “S. R. J. C. Storrii Gottgeheiligten Flämmlein, etc., Stuttg. 1755, p. 315.—E. B.” For in these utterances He hag regard to both His enemies and a converted sinner, and His mother with His disciple, and His heavenly Father. These seven utterances may also be compared with the seven petitions in the Lord’s prayer. Even in the very order of the utterances, mysteries are hidden; and from it maybe illustrated the successive steps of every persecution, affliction, and conflict (agonis) of the Christian.—<span class="greekheb">Πάτερ</span>, <span class="ital">Father</span>) At the beginning, and at the close of His suffering on the cross, He calls upon God by the appellation, <span class="ital">Father</span>.—<span class="greekheb">ἄφες</span>, <span class="ital">forgive</span>) Had He not uttered this prayer, the penalty might have begun at once, whilst this most atrocious crime was in the act of perpetration, as often happened in like cases in the time of Moses. The prayers of the Long-suffering One (or simply, <span class="ital">the Sufferer</span>) prevent the immediate execution of wrath, and obtain a full ‘forgiveness’ for the time to come, as well as ‘repentance’ [<a href="/acts/5-31.htm" title="Him has God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins.">Acts 5:31</a>] for those who were about (<span class="ital">i. e.</span> willing) to accept it. [Who knows but that forgiveness and repentance were vouchsafed to the few soldiers who took charge of the crucifixion?—<span class="ital">Harm</span>., p. 563.]—<span class="greekheb">αὐτοῖς</span>, <span class="ital">them</span>) viz. those who were crucifying Him.—[<span class="greekheb">τί ποιοῦσι</span>, <span class="ital">what they do</span>) They knew certainly that they were in the act of crucifying, but <span class="ital">Who</span> it was that they were crucifying, they knew not. And truly it was awful ignorance on their part; but if that ignorance had been removed, they would not have crucified the Lord of glory; nevertheless, even heavier guilt was incurred by him who sinned knowingly.—V. g.]<span class="p"><br /><br /></span><A name="35"></a> <div class="versenum"><a href="/luke/23-35.htm">Luke 23:35</a></div><div class="verse">And the people stood beholding. And the rulers also with them derided <i>him</i>, saying, He saved others; let him save himself, if he be Christ, the chosen of God.</div><a href="/luke/23-35.htm" title="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.">Luke 23:35</a>. [<span class="greekheb">Ὁ λαὸς</span>, <span class="ital">the people</span>) not the rabble (<span class="greekheb">ὄχλοι</span>) indiscriminately (whether Jews or Gentiles), as in <a href="/luke/23-48.htm" title="And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.">Luke 23:48</a>, but the Jewish people is here meant.—V. g.—<span class="greekheb">θεωρῶν</span>, <span class="ital">beholding</span>) The people no doubt feasted their eyes with that spectacle; for Luke states, that the rulers <span class="ital">with them</span>.[258] namely, with the people, derided the Saviour. But, a short while after, a check was put upon their fondness (lit. <span class="ital">itching</span>) for derision, <a href="/luke/23-48.htm" title="And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.">Luke 23:48</a>.—<span class="ital">Harm</span>., p. 564.]—<span class="greekheb">σὺν αὐτοῖς</span>) viz. with those who had crucified Him.[259] [Luke collects into one passage the mocking insults with which Jesus was harassed when being crucified, <a href="/context/luke/23-35.htm" title="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....">Luke 23:35-39</a>. The inscription on the cross was itself an insult in the eyes of the heathens. For which reason, Luke makes mention of the vinegar also, which was offered to Him by the soldiers, sooner than the other evangelists.[260]—<span class="ital">Harm</span>., p. 566. Men of respectability do not usually, under ordinary circumstances, blend themselves with such scenes; but wantonness and desire of revenge in the present instance took away all regard for their own dignity. No one ever was derided with such sneers as was Jesus. See that you feel grateful to Him, and learn to endure meekly insults, especially when for His sake.—V. g.]—[<span class="greekheb">ὁ τοῦ Θεοῦ ἐκλεκτὸς</span>, <span class="ital">the chosen of</span> GOD) It is not befitting, say they, that <span class="ital">the chosen of</span> GOD (if Jesus were really so) should die upon a cross.—V. g.]—<span class="greekheb">οὗτος</span>, <span class="ital">this</span> man) Used as a demonstrative, with contempt.<span class="p"><br /><br /></span>[258] <span class="greekheb">σὺν αὐτοῖς</span> is read in A Vulg. and Rec. Text. But BCDLQ<span class="ital">bc</span> omit the words.—E. and T.<span class="p"><br /><br /></span>[259] But the Harm., quoted above, makes it <span class="ital">with the people</span>.—E. and T.<span class="p"><br /><br /></span>[260] <a href="/matthew/27-48.htm" title="And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink.">Matthew 27:48</a>; <a href="/mark/15-36.htm" title="And one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.">Mark 15:36</a>; <a href="/john/19-29.htm" title="Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it on hyssop, and put it to his mouth.">John 19:29</a>. But all these describe the <span class="ital">second</span> offering of the vinegar, in compassion, to refresh His thirst, just before death. Whereas <a href="/matthew/27-34.htm" title="They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.">Matthew 27:34</a>, <a href="/mark/15-23.htm" title="And they gave him to drink wine mingled with myrrh: but he received it not.">Mark 15:23</a>, and Luke here, <a href="/luke/23-35.htm" title="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.">Luke 23:35</a>. describes the vinegar, “mingled with gall,” offered in mockery, and at an earlier point of time—E. and T.<span class="p"><br /><br /></span><A name="36"></a> <div class="versenum"><a href="/luke/23-36.htm">Luke 23:36</a></div><div class="verse">And the soldiers also mocked him, coming to him, and offering him vinegar,</div><A name="37"></a> <div class="versenum"><a href="/luke/23-37.htm">Luke 23:37</a></div><div class="verse">And saying, If thou be the king of the Jews, save thyself.</div><a href="/luke/23-37.htm" title="And saying, If you be the king of the Jews, save yourself.">Luke 23:37</a>. <span class="greekheb">Καὶ</span>, <span class="ital">and</span>) viz. The soldiers, in mocking Him, make the title of ‘King’ the subject of their taunts; whilst the Jews and their high priest taunt Him with the other things also (<a href="/luke/23-35.htm" title="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.">Luke 23:35</a>). [The soldiers combined the taunts which they drew from the inscription on the cross, and the jeers of the high priests, into the sneer mentioned in this verse.—V. g.]<span class="p"><br /><br /></span><A name="38"></a> <div class="versenum"><a href="/luke/23-38.htm">Luke 23:38</a></div><div class="verse">And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.</div><a href="/luke/23-38.htm" title="And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.">Luke 23:38</a>. <span class="greekheb">Ἦν δὲ καὶ</span>, <span class="ital">now there wets also</span>) The mention of His Kingship joins the 37th and 38th verses.—<span class="greekheb">γράμμασιν</span>, <span class="ital">in letters</span>) There are still, to the present day, three languages in particular, to which they who learn and preach Christ are bound to devote their attention—Hebrew, Greek, and Latin.—<span class="greekheb">Ἑβραϊκοῖς</span>, <span class="ital">Hebraic, of Hebrew</span>) In <a href="/john/19-20.htm" title="This title then read many of the Jews: for the place where Jesus was crucified was near to the city: and it was written in Hebrew, and Greek, and Latin.">John 19:20</a>, the Hebrew is placed first in order. Luke enumerates the languages in the order in which Pilate had arranged them.[261] That order was [if one is disposed to admit of conjecture.—<span class="ital">Harm</span>., p. 567] <span class="ital">Greek, Latin, Hebrew</span>. John arranges them according to the custom of the Hebrews, in the order of their nature and dignity. Both however adopt that order, in which Christ and His <span class="ital">cross</span> and <span class="ital">kingdom</span> were subsequently preached. The beginning was made in the Hebrew tongue: in the last times the Hebrews shall have the first place (the most prominent part to fill). The Roman tongue never occupied the first place; nor is it destined, after the destruction of Rome, to remain in great vigour.<span class="p"><br /><br /></span>[261] Townson, in his Harmony of the Gospels, shows the probability that Matthew gave the <span class="ital">Hebrew</span> inscription, as in other particulars his Gospel has most of an Hebraic character, THIS IS JESUS THE KING OF THE JEWS. Mark, in accordance with the Latin or Roman aspect of his Gospel, probably gave the Latin inscription, THE KING OF THE JEWS; and so no foreign word is found in this, supposing that this is the Latin. Pilate would scorn to introduce any word from another tongue in the inscription written in the language of dominant Rome. The brevity, too, accords with the genius both of the Latin and of the Evangelist’s own style. Luke follows Mark with <span class="ital">This is</span> (<span class="greekheb">οὖτός ἐστιν</span>, verse 35), brought down from above, THIS IS THE KING OF THE JEWS. Thus the <span class="ital">Greek</span> is left for John, JESUS OF NAZARETH THE KING OF THE JEWS. But Bengel’s view, given in the note, <a href="/john/19-19.htm" title="And Pilate wrote a title, and put it on the cross. And the writing was JESUS OF NAZARETH THE KING OF THE JEWS.">John 19:19</a>, that the words were the same in the three languages, is perhaps more probable. See his note.—E. and T.<span class="p"><br /><br /></span><A name="39"></a> <div class="versenum"><a href="/luke/23-39.htm">Luke 23:39</a></div><div class="verse">And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.</div><a href="/luke/23-39.htm" title="And one of the malefactors which were hanged railed on him, saying, If you be Christ, save yourself and us.">Luke 23:39</a>. <span class="greekheb">Ἐβλασφήμει</span>, <span class="ital">began railing at</span> Him) The most extreme trials do not bend every one. [Nay, indeed, so great is the strength of the mind disposed to sneering (the cavilling mind), that it can betray itself even when hung on a cross.—V. g.] That this robber was a Jew, and that the other was a Gentile, may be inferred from the language of both, and from other circumstances; for the former, according to the custom of the Jews, sneers at His assumption of the name, <span class="ital">Christ</span>; the latter directs his thoughts towards the name assigned to Him, <span class="ital">King</span>, as the soldiers did, but in a better way. We may add, that the Lord, in promising him blessedness, makes allusion, not to the words of the promises given to <span class="ital">the fathers</span>, but to the first beginnings of things [when the distinction of Jew and Gentile had not arisen], viz. concerning <span class="ital">Paradise</span>. Nor is it opposed to this, that the words of the converted man refer to the one <span class="ital">God</span> [whereas the Gentiles believed in a plurality of Gods]: for faith in <span class="ital">Christ</span>, as an immediate consequence, infers faith in the one God. But still, let the Hebrew term in <a href="/luke/23-43.htm" title="And Jesus said to him, Truly I say to you, To day shall you be with me in paradise.">Luke 23:43</a>, <span class="greekheb">Ἀμὴν</span>, <span class="ital">verily</span>, be considered, which however does not necessarily presuppose that the person addressed is a Hebrew. Comp. <a href="/matthew/25-40.htm" title="And the King shall answer and say to them, Truly I say to you, Inasmuch as you have done it to one of the least of these my brothers, you have done it to me.">Matthew 25:40</a> [where the Judge saith. <span class="greekheb">Ἀμὴν λέγω ὑμῖν</span>, to persons not necessarily Hebrews]. Hence the opinion anciently entertained, as to the converted robber being a Gentile, retains a show of probability. I have written above, <span class="ital">it may be inferred</span> [not, it is positively certain].—<span class="greekheb">λέγων</span>, <span class="ital">saying</span>) with raging impatience and ferocity.<span class="p"><br /><br /></span><A name="40"></a> <div class="versenum"><a href="/luke/23-40.htm">Luke 23:40</a></div><div class="verse">But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?</div><a href="/luke/23-40.htm" title="But the other answering rebuked him, saying, Do not you fear God, seeing you are in the same condemnation?">Luke 23:40</a>. <span class="greekheb">Ὁ ἓτερος</span>, <span class="ital">the other of the two</span>) The exceedingly hard cross rendered much help towards his repentance. Conversion seldom takes place on a soft and easy couch.—[<span class="greekheb">ἐπετίμα αὐτῷ</span>, <span class="ital">rebuked him</span>) Thou mayest see here combined penitence, faith, confession, prayer, reproof of the ungodly, and all that is worthy of the Christian man. The abuse of this most choice example is fraught with danger; the legitimate use of it is in the highest degree profitable.—V. g.]—<span class="greekheb">οὐδὲ</span>) Dost thou <span class="ital">not even</span> fear? Not to say, long for, have a desire after. [<span class="ital">Fear</span> is the first commencement in the reformation (rectifying) of the mind.—V. g.]—<span class="greekheb">φοβῇ</span>, <span class="ital">fear</span>) Therefore he himself was influenced by fear.—<span class="greekheb">ὃτι</span>, <span class="ital">because, seeing that</span>) This would have been quite sufficient cause for fearing.—<span class="greekheb">τῷ αὐτῷ</span>) <span class="ital">the same</span>, as He and I are.<span class="p"><br /><br /></span><A name="41"></a> <div class="versenum"><a href="/luke/23-41.htm">Luke 23:41</a></div><div class="verse">And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.</div><a href="/luke/23-41.htm" title="And we indeed justly; for we receive the due reward of our deeds: but this man has done nothing amiss.">Luke 23:41</a>. <span class="greekheb">Δικαίως</span>, <span class="ital">justly</span>) The penitent approves of the penalty awarded to his sin.—<span class="greekheb">οὗτος</span>, <span class="ital">this</span> man) The converted robber had seen and heard the successive progress (course) of the Lord’s passion, at least from the time of His being led forth from the city: or even he may have previously seen and heard Jesus.—<span class="greekheb">οὐδὲν ἄτοπον</span>) <span class="ital">nothing amiss</span>, nothing unseasonable or out of place.<span class="p"><br /><br /></span><A name="42"></a> <div class="versenum"><a href="/luke/23-42.htm">Luke 23:42</a></div><div class="verse">And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.</div><a href="/luke/23-42.htm" title="And he said to Jesus, Lord, remember me when you come into your kingdom.">Luke 23:42</a>. <span class="greekheb">Μνήσθητι</span>, <span class="ital">remember</span>) He makes request modestly. ‘Remembrance’ extends to a far distant period (<span class="ital">i.e.</span> he means that the remembrance which he craves may hold good in a time yet to come, and a far way off). A most choice prayer.—<span class="greekheb">Κύριε</span>, <span class="ital">Lord</span>) He publicly addresses by the appellation, <span class="ital">Lord</span>, Him whom His own disciples themselves had abandoned.—<span class="greekheb">ἔλθῃς</span>, when thou <span class="ital">shalt have come</span>) hereafter, viz. from heaven. The antithesis to this is Jesus’ expression in <a href="/luke/23-43.htm" title="And Jesus said to him, Truly I say to you, To day shall you be with me in paradise.">Luke 23:43</a>, <span class="ital">To-day</span>,—<span class="greekheb">ἐν τῇ</span>—<span class="greekheb">σου</span>) <span class="ital">in Thy</span> kingdom. He acknowledges Him as King, and a King of such a sort as can, though dead, benefit the dead. Not even the apostles at that time entertained so pure sentiments concerning the kingdom of Christ (without mixture of the alloy of notions concerning a temporal kingdom then).—<span class="greekheb">βασιλείᾳ</span>, <span class="ital">kingdom</span>) Frequent mention of His Kingship and kingdom had preceded. See <a href="/context/luke/23-2.htm" title="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....">Luke 23:2-3</a>; <a href="/context/luke/23-37.htm" title="And saying, If you be the king of the Jews, save yourself....">Luke 23:37-38</a>. Faith accepts in serious earnest the truth, which has been distorted and perverted into a subject of sneering by the Lord’s adversaries.<span class="p"><br /><br /></span><A name="43"></a> <div class="versenum"><a href="/luke/23-43.htm">Luke 23:43</a></div><div class="verse">And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.</div><a href="/luke/23-43.htm" title="And Jesus said to him, Truly I say to you, To day shall you be with me in paradise.">Luke 23:43</a>. <span class="greekheb">Σήμερον</span>, <span class="ital">to-day</span>) On that day the converted robber could have hardly looked for death.[262] But the breaking of the legs was made subservient to this end. Thereby the Lord’s promise was fulfilled. [The marking of the time by the expression, <span class="ital">to-day</span>, is not to be referred (joined) to the verb, <span class="ital">I say</span>, as if the robber should have to wait for his entrance into Paradise during I know not how long periods of time. That the words were spoken to him on that day, is of itself evident (without it being necessary to say so). Jesus never used the expression, <span class="ital">To-day I say</span>; whereas He repeatedly used the expression, <span class="ital">I say</span>. Therefore we must read the words thus, <span class="ital">To-day shalt thou be with Me in paradise</span>. Thus the power and grace of the Lord, and also His own ready and immediate entrance into Paradise, is openly declared.—V. g. That was indeed to <span class="ital">save</span>, <a href="/luke/23-39.htm" title="And one of the malefactors which were hanged railed on him, saying, If you be Christ, save yourself and us.">Luke 23:39</a> (which the impenitent robber had taunted Him with, as unable to effect it).—<span class="ital">Harm</span>., p. 570].—<span class="greekheb">μετʼ ἐμοῦ</span>, <span class="ital">with me</span>) Much more then did Jesus Himself come to Paradise. [A fact which must have been very consolatory to Mary, wife of Cleopas, and Mary Magdalene, against men’s bitter taunts, and to the Virgin mother and John, when communicated to them.—<span class="ital">Harm</span>., p. 570].—<span class="greekheb">ἐν τῷ Παραδείσῳ</span>, <span class="ital">in Paradise</span>) in which there are happier trees than in Golgotha (especially “the tree of life which is in the Paradise of God”), associated with <span class="ital">immortality</span>; <a href="/revelation/2-7.htm" title="He that has an ear, let him hear what the Spirit said to the churches; To him that overcomes will I give to eat of the tree of life, which is in the middle of the paradise of God.">Revelation 2:7</a>, note.[263] Jesus employs the most august appellation for the seat of happiness in the profoundest depth of His own suffering. Comp. note on ch. <a href="/luke/16-22.htm" title="And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;">Luke 16:22</a>, [The Jews called the good state of the dead <span class="ital">the bosom of Abraham</span> and <span class="ital">the garden of Eden</span>.] This departure to Paradise differs no doubt from the ascension to heaven, <a href="/john/20-17.htm" title="Jesus said to her, Touch me not; for I am not yet ascended to my Father: but go to my brothers, and say to them, I ascend to my Father, and your Father; and to my God, and your God.">John 20:17</a> (“I am <span class="ital">not yet</span> ascended to My Father”), but yet it shows that His descent to ‘hell’ (the lower regions unseen) is to be explained in a good sense.<span class="p"><br /><br /></span>[262] So tedious a death is crucifixion.—E. and T.<span class="p"><br /><br /></span>[263] No other tree but “the tree of life” is mentioned there; whereas in <a href="/genesis/2-9.htm" title="And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the middle of the garden, and the tree of knowledge of good and evil.">Genesis 2:9</a>; <a href="/genesis/3-3.htm" title="But of the fruit of the tree which is in the middle of the garden, God has said, You shall not eat of it, neither shall you touch it, lest you die.">Genesis 3:3</a>, many others grow, and it is <span class="ital">in the midst</span>—words not in the best MSS. of <a href="/revelation/2-7.htm" title="He that has an ear, let him hear what the Spirit said to the churches; To him that overcomes will I give to eat of the tree of life, which is in the middle of the paradise of God.">Revelation 2:7</a>—E. and T.<span class="p"><br /><br /></span><A name="44"></a> <div class="versenum"><a href="/luke/23-44.htm">Luke 23:44</a></div><div class="verse">And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.</div><a href="/luke/23-44.htm" title="And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.">Luke 23:44</a>. <span class="greekheb">Ὅλην</span>, <span class="ital">the whole</span>) Mid-day darkness arising from the sun obscured the whole upper hemisphere; and the moon, which was then in opposition to the sun, without deriving any light from the sun, left in obscurity the lower hemisphere.<span class="p"><br /><br /></span><A name="45"></a> <div class="versenum"><a href="/luke/23-45.htm">Luke 23:45</a></div><div class="verse">And the sun was darkened, and the veil of the temple was rent in the midst.</div><A name="46"></a> <div class="versenum"><a href="/luke/23-46.htm">Luke 23:46</a></div><div class="verse">And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.</div><a href="/luke/23-46.htm" title="And when Jesus had cried with a loud voice, he said, Father, into your hands I commend my spirit: and having said thus, he gave up the ghost.">Luke 23:46</a>. <span class="greekheb">Πάτερ</span>, <span class="ital">Father</span>) The Father received the Spirit of Jesus; Jesus “receives the spirits” of believers: <a href="/acts/7-59.htm" title="And they stoned Stephen, calling on God, and saying, Lord Jesus, receive my spirit.">Acts 7:59</a> [Stephen’s last prayer, “Lord Jesus, receive my spirit”].—<span class="greekheb">παραθήσομαι</span>) <span class="ital">I will commend</span>, in the very act.[264] [As a deposit committed to Him at death. It was at this point of time, the most precious truly of all, that the atonement was made.—V. g.]<span class="p"><br /><br /></span>[264] So Rec. Text and LΔ. But <span class="greekheb">παρατίθεμαι</span> in ABCPQ Orig. 3,726<span class="ital">e</span>; ‘commendo,’ in <span class="ital">abcd</span> Vulg. Hil. 1074, Syr. and Memph. Versions. So Engl. Vers.—E. and T.<span class="p"><br /><br /></span><A name="47"></a> <div class="versenum"><a href="/luke/23-47.htm">Luke 23:47</a></div><div class="verse">Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.</div><a href="/luke/23-47.htm" title="Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.">Luke 23:47</a>. <span class="greekheb">Ὄντως</span>, <span class="ital">in very truth</span>) Previously it seemed a matter of doubt to the spectators: now he affirms it as a certainty.—<span class="greekheb">δίκαιος</span>, <span class="ital">a righteous</span>) In this proclaiming (open avowal) of His righteousness, is contained the approval, on the part of the centurion, of all the words of Jesus, even of the doctrine as to Jesus being the Son of God, <a href="/luke/23-4.htm" title="Then said Pilate to the chief priests and to the people, I find no fault in this man.">Luke 23:4</a>; [‘Father,’ implying that He was “Son of God.” Therefore the expression is, “Truly this was <span class="ital">the Son of God</span>,” in] <a href="/matthew/27-54.htm" title="Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.">Matthew 27:54</a>, inasmuch as this was the very subject about which the discussion had been even before Pilate. <a href="/john/19-7.htm" title="The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.">John 19:7</a> [“By our law He ought to die, because He made Himself the Son of God”]. Comp. <a href="/isaiah/41-26.htm" title="Who has declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yes, there is none that shows, yes, there is none that declares, yes, there is none that hears your words.">Isaiah 41:26</a>; <a href="/isaiah/41-23.htm" title="Show the things that are to come hereafter, that we may know that you are gods: yes, do good, or do evil, that we may be dismayed, and behold it together.">Isaiah 41:23</a>.[265]<span class="p"><br /><br /></span>[265] “Who hath declared from the beginning, that we may say, <span class="ital">He is righteous?</span>—Show the things that are to come hereafter, that we may know that <span class="ital">ye are gods</span>.” This contrasts with the heathen gods Him of whom alone the centurion’s declaration could be made, <span class="ital">He is righteous</span>,—E. and T.<span class="p"><br /><br /></span><A name="48"></a> <div class="versenum"><a href="/luke/23-48.htm">Luke 23:48</a></div><div class="verse">And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.</div><a href="/luke/23-48.htm" title="And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.">Luke 23:48</a>. <span class="greekheb">Θεωρίαν</span>, <span class="ital">sight</span>) They who had been merely spectators [who previously had been stirred up by the high priests to raise the cry, <span class="ital">Crucify Him</span>, but who now were altogether differently disposed.—<span class="ital">Harm</span>., p. 577], were now revolving in their minds thoughts tending to salvation, and were being prepared for the Pentecost described in Acts 2; but those who had perpetrated the deed were for the most part in a state of agitation.—<span class="greekheb">ταύτην</span>, <span class="ital">this</span> sight) viz. of the cross.—<span class="greekheb">τὰ γενόμενα</span>, <span class="ital">the things which had been done</span>) at the death of Jesus. The <span class="ital">sight</span> (<span class="greekheb">θεωρίαν</span>) which they had sought for was attended with a <span class="ital">sight</span> (<span class="greekheb">θεωρήσαντες τὰ γενόμενα</span>) which they looked not for.<span class="p"><br /><br /></span><A name="49"></a> <div class="versenum"><a href="/luke/23-49.htm">Luke 23:49</a></div><div class="verse">And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.</div><A name="50"></a> <div class="versenum"><a href="/luke/23-50.htm">Luke 23:50</a></div><div class="verse">And, behold, <i>there was</i> a man named Joseph, a counseller; <i>and he was</i> a good man, and a just:</div><a href="/luke/23-50.htm" title="And, behold, there was a man named Joseph, a counselor; and he was a good man, and a just:">Luke 23:50</a>. <span class="greekheb">Ἀγαθὸς καὶ δίκαιος</span>, a man <span class="ital">good and just</span>) <a href="/romans/5-7.htm" title="For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.">Romans 5:7</a>.[266] Every man that is <span class="greekheb">ἀγαθὸς</span>, <span class="ital">good</span>, is also <span class="greekheb"><span class="bld"><span class="ital">ΔΊΚΑΙΟς</span></span></span>, <span class="ital">just</span>; not <span class="ital">vice versâ</span>. Luke mentions the whole (<span class="greekheb"><span class="bld"><span class="ital">ἈΓΑΘῸς</span></span></span>, the genus) before the part (<span class="greekheb"><span class="bld"><span class="ital">ΔΊΚΑΙΟς</span></span></span>, the species). Paul observes the difference between these words more strictly.<span class="p"><br /><br /></span>[266] The man who fulfils his lawful duty towards others, and no more, is called <span class="greekheb">δίκαιος</span>, Hebr. צדיק. He who also confers benefits on others is <span class="greekheb">ὅσιος</span>, הסיד. <span class="greekheb">Ἀγαθὸς</span> approaches to the latter; one perfect in all the offices of piety, generous, large-minded, and a benefactor to men.—E. and T.<span class="p"><br /><br /></span><A name="51"></a> <div class="versenum"><a href="/luke/23-51.htm">Luke 23:51</a></div><div class="verse">(The same had not consented to the counsel and deed of them;) <i>he was</i> of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.</div><a href="/luke/23-51.htm" title="(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.">Luke 23:51</a>. <span class="greekheb">Οὗτος</span>) <span class="ital">He, i.e.</span> he alone. [If aught that is wrong goes forward without thy consent, do not at least give your approval to the act.—V. g.] Nicodemus, we know, was <span class="greekheb">ἄρχων</span>, <span class="ital">a ruler</span>, but he is not called <span class="greekheb">βουλευτὴς</span>, <span class="ital">a counsellor</span>.—<span class="greekheb">τῇ βουλῇ</span>, <span class="ital">to the counsel</span>) See <a href="/luke/23-1.htm" title="And the whole multitude of them arose, and led him to Pilate.">Luke 23:1</a>. The phraseology approaches nearly to that in <a href="/psalms/1-1.htm" title="Blessed is the man that walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful.">Psalm 1:1</a> [“Blessed is the man that walketh not in the <span class="ital">counsel</span> of the ungodly”].—<span class="greekheb">τῇ πράξει</span>, <span class="ital">the deed</span>) <a href="/luke/23-33.htm" title="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.">Luke 23:33</a>.<span class="p"><br /><br /></span><A name="52"></a> <div class="versenum"><a href="/luke/23-52.htm">Luke 23:52</a></div><div class="verse">This <i>man</i> went unto Pilate, and begged the body of Jesus.</div><A name="53"></a> <div class="versenum"><a href="/luke/23-53.htm">Luke 23:53</a></div><div class="verse">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.</div><A name="54"></a> <div class="versenum"><a href="/luke/23-54.htm">Luke 23:54</a></div><div class="verse">And that day was the preparation, and the sabbath drew on.</div><a href="/luke/23-54.htm" title="And that day was the preparation, and the sabbath drew on.">Luke 23:54</a>. <span class="greekheb">Ἡμέρα ἦν παρασκχευὴ</span>, <span class="ital">the day was the preparation</span>) The term <span class="greekheb">παρασκευὴ</span>, is put as an epithet (“It was the preparation-day”).—<span class="greekheb">ἐπέφωσκε</span>, was drawing on [lit. <span class="ital">was dawning</span>]) The beginning of the Sabbath was in the evening: and yet the expression used is, <span class="ital">was beginning to dawn</span>; for even the night has its own light, especially at the full moon, which was shining at the time.[267]<span class="p"><br /><br /></span>[267] Rather <span class="greekheb">ἐπέφωσκεν</span> is naturally used, though by catachresis, where <span class="ital">day</span> is the subject, even though counted artificially from evening. So the Jews called the evening אוֹר, light, denominating even the beginning of the twenty-four hours day, a potiori parte, viz. the light.—E. and T.<span class="p"><br /><br /></span><A name="55"></a> <div class="versenum"><a href="/luke/23-55.htm">Luke 23:55</a></div><div class="verse">And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.</div><a href="/luke/23-55.htm" title="And the women also, which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid.">Luke 23:55</a>. <span class="greekheb">Ἐθεάσαντο</span>, <span class="ital">looked at</span> [<span class="ital">beheld</span>]) so as that with the greater ease they might anoint Him the day but one following (on the day after the morrow).—<span class="greekheb">τὸ μνημεῖον</span>, <span class="ital">the sepulchre</span>) <a href="/luke/23-53.htm" title="And he took it down, and wrapped it in linen, and laid it in a sepulcher that was hewn in stone, wherein never man before was laid.">Luke 23:53</a>.<span class="p"><br /><br /></span><A name="56"></a> <div class="versenum"><a href="/luke/23-56.htm">Luke 23:56</a></div><div class="verse">And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.</div><a href="/luke/23-56.htm" title="And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.">Luke 23:56</a>. <span class="greekheb">Ἡτοίμασαν</span>, <span class="ital">they prepared</span>) They had their home in Galilee; <a href="/luke/23-49.htm" title="And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.">Luke 23:49</a>. The office they rendered to Him is the greater on that account, as being rendered away from home, and attended with greater cost and trouble. [Thou hereby dost perceive truly unwearied piety (affection) and assiduity springing from faith; which faith, however, itself already underwent a strange eclipse in those excellent souls.—<span class="ital">Harm</span>., p. 583.]—<span class="greekheb">ἀρώματα</span>, <span class="ital">spices</span>) which are dry.—<span class="greekheb">μῦρα</span>, <span class="ital">ointments</span>) which are liquid.—<span class="greekheb">Σάββατον</span>, <span class="ital">the Sabbath</span>) The rest appointed to be observed on the Sabbath was more obligatory than the rest connected with the feast. [Christ’s rest in the sepulchre claimed to itself this whole Sabbath, which is on that very account most worthy of attentive consideration. The things which at that time took place in the kingdom of the invisible world, will benefit believers in no ordinary degree, so long as there shall remain aught of them, nay, indeed to all eternity.—V. g. Most excellent effects truly took place, during the calm repose of this Sabbath, in those souls which, though timid, were yet choice and precious, nay, indeed in the Saviour Himself. <a href="/context/1_peter/3-18.htm" title="For Christ also has once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:...">1 Peter 3:18-19</a>; <a href="/acts/2-24.htm" title="Whom God has raised up, having loosed the pains of death: because it was not possible that he should be held of it.">Acts 2:24</a>, <span class="ital">et seqq.—Harm</span>., p. 583.]<span class="p"><br /><br /></span><div id="botbox"><div class="padbot"><div align="center">Gnomon of the New Testament by Johann Bengel<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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