LECTURE CXXVII.

LUKE XXIII. 32–34.

"And there were also two other, malefactors, led with him to be put to death. 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. 34. Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots."

As the enemies of our Lord, who had succeeded in obtaining a sentence of death against him, were leading him away to crucifixion, a great multitude accompanied him, from various motives, among whom were many women bewailing and lamenting him. On this, he kindly intimated to the women that they should rather grieve for the calamities that were soon to come on their infatuated country, than for his death; and took occasion to infer from his own sufferings the certainty and the dreadful nature of the punishment awaiting the unbelieving Jews, and all the obstinately wicked: For, if they do these things in a green tree, what shall be done in the dry?"

Luke now proceeds with the history, in these words, "And there were also two other, malefactors, led with him to be put to death." The clause should certainly be rendered," two others, or other persons, malefactors, and not as in some copies of our Bible, "two other malefactors;" for, the latter rendering suggests the idea that Christ was a malefactor too. These malefactors are called by Matthew and Mark, "thieves," or, as the word more exactly signifies, robbers.* It appears, from Josephus, that in those times, Judea was very much infested by banditti of this description, who associated in numerous parties, and were guilty of robbery, murder, and every atrocity. Some idea of these formidable outlaws may be gathered from the following brief quotations from the Jewish historian: "Ezekias, the chief of the robbers, was subdued by Herod."

* Λήσται.

"One Simon, straggling about with the robbers with whom he associated, burnt the palaces in Jericho.""Felix, having caught the chief robber, Eleazar, who had wasted the country with fire and sword for twenty years, sent him to Rome, and many others with him."-" Another kind of robbers arose in Jerusalem, called Sicarii (assassins, cutthroats), who slew men in the day-time, and in the midst of the city." By thus leading away these two notorious offenders against the laws to be put to death, along with Jesus Christ, his enemies seem to have intended to cast ignominy on him, and to make the public believe that he too was to suffer for some crime. His being confounded with such characters must have been an aggravation of his sufferings, as it has been to some of his followers, who, having been called to suffer for his sake, have complained, more than of anything else, of the wickedness and blasphemy with which they have most innocently been brought into ignominious and painful contact. And yet, it might well have comforted them to reflect on what he had to pass through before them. 'My God," exclaims a French writer,* * "into what company hast thou brought that Son who lives and reigns eternally with thee, in the society and unity of the Holy Spirit! By this thou art pleased to comfort those who, being oppressed by the calumnies and injustice of men, are confined to the company of malefactors, in a dungeon, in the galleys, and, perhaps, on a scaffold, Cause them, O my God, by the perception of a lively faith, to be sensible of the consolation arising from the conformity of their state with that of thy beloved Son."

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Verse 33: "And when they were come to the place which is called Calvary." Matthew says, "And when they were come unto a place called Golgotha, that is to say, a place of a skull." Mark's words are nearly the same as Matthew's; and John says the place was called "The place of a skull, which is called in the Hebrew Golgotha ;"† that is, the place was called in Hebrew, or the Chaldæo-Syriac, the dialect then used by the Jews, Golgotha; in Greek, Cranion; in Latin, Calvaria, Calvary; which words are all of the same meaning, and signify, in English, the place of a skull, or skulls. It appears to have been the usual place of executing criminals who were condemned in Jerusalem.‡ It was a small hill near that city; and its top would be a + Matt. xxvii. 33; Mark xv. 22; John xix. 17. Like the "Gemoniæ Scala," near Rome.

* Quesnel.

fit place for such examples as were intended to be seen by multitudes. It is generally thought to have derived its name from the number of persons put to death on it, whose skulls, and other bones, if they did not lie on the surface, would appear when the ground was dug. Some, however, say that it had its name from some resemblance its shape was supposed to bear to that of a human head, or skull. Abhorred as Mount Calvary was, and dark as are the superstitions ingrafted on almost everything connected with the scene of Christ's history, that mount has acquired an interest beyond what attaches to any other spot on earth; for there the Son of God died for our sins, and finished the work of our redemption. That some have gone to an extravagant length, is no reason why those feelings which naturally arise in interesting localities should be stifled. It is easy to suppose that the sensations of men who are scripturally enlightened must be very peculiar, and intensely moving, when, sojourning in the land of Palestine, their feet stand on this celebrated spot. But let us not at all imagine that its sight is at all necessary to our faith, or would certainly make any saving impression on our minds; for in vain, as to such an end, have many visited it; nay, the sight of Messiah's crucifixion itself left many unmoved and hardened. It is the great event that took place on Calvary, in its moral bearings; it is the looking by faith to Him who died there; it is the knowledge and reception of the atonement that was there made, that can benefit us. For the receiving of that doctrine, there is no need for us to take a journey to the Holy Land, that we may tread the streets of Jerusalem, and go out to Golgotha. Salvation is as near to us here as it would be there. righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above), or, Who shall descend into the deep? (that is, to bring up Christ again from the dead); but what saith it? The word is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith which we preach, that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved." are now considering an exact account of all that then happened on Calvary which it would be of any use for us to know, an account which has been recorded, under the inspiration of the Holy Ghost, for our learning, on whom the

"The

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ends of the world are come: let us give diligent heed to that account, that it may make that deep and salutary impression on our minds which it is so well fitted to pro

duce.

It was the custom of the Jews to give to the criminal who was about to be put to death, a potion of wine mixed with spices, and other ingredients, especially frankincense, for the purpose of deadening his feelings, and rendering him insensible to pain, by its intoxicating and narcotic influence. In defence of this, they referred to Prov. xxxi. 6, "Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts." But, however proper it may be in any such case, to administer, in great moderation, what may be necessary to strengthen, it is obviously very improper to do so to the degree which would produce stupefaction. Now, this is the proper place to notice the offer, or rather offers, of drink made to Christ, when he had arrived at Calvary, and just before they proceeded to crucify him. Matthew says, "They gave him vinegar to drink mingled with gall, and when he had tasted thereof he would not drink;" that is, he would not do more than taste. Mark says, "They gave him to drink wine mingled with myrrh, but he received it not;" "* that is, he would not even taste it. Some consider these as two different descriptions of the same drink, vinegar being a weak, sour wine, and the word gall being put, not only for the gall of animals, strictly so called, or bile, but for anything very bitter, such as myrrh, or wormwood. It is more common, however, and it appears more natural, to consider these as two different potions. Those who were most active against our Lord, in cruel and derisive imitation of the custom referred to, presented to him the very nauseous mixture of vinegar and gall. This may be viewed as an expressive emblem of the bitter grief, the heavy sufferings, which he was enduring. Jeremiah represents the Jews as thus describing their calamities: "The Lord our God hath put us to silence, and given us water of gall to drink." In this, as in many other circumstances, his enemies, while they only meant to mock him, strengthened the proof of his Messiahship, by fulfilling the prophecy in Ps. Ixix. 21: "They gave me also gall for my meat, and in my thirst they gave me vinegar to drink." After all, this was but a feeble emblem of the sorrow he endured. Let us think, with adoring wonder * Matt. xxvii 34; Mark xv. 23.

and lively gratitude, how he tasted this sour and bitter cup, that he might infuse the sweet ingredient of spiritual consolation into the cup of our sorrows, and put into our hands the cup of salvation.

As distinguished from the vinegar and gall, the mixture of wine and myrrh was, probably, good wine, tempered in the way that was judged proper on such occasions, and kindly provided by Christ's friends. This, however, he did not receive, he did not even taste. Thus, no ground was given for malice to insinuate that he was not animated by calm resolution, but stimulated to false courage, and rendered insensible to the terrors of death, by the effect of that mixture. In addition to what has been already said, we may farther observe, that while it is lawful and proper to take such cordials, or medicines, as are needful to prevent fainting, and to procure some sleep in the time of painful and dangerous disease, it must be sinful to take what would stupify the senses, and incapacitate for improving what may be the very last hours of earthly existence. Great care, for example, should be taken in the use of opium, and every kind of strong drink. They offered Jesus these potions, then, while he was standing on Calvary.

Luke adds, "There they crucified him." But how shall we bring ourselves to contemplate this appalling scene? We have accompanied this most blessed person through all the stages of his history, from his birth to the present moment; we have been amazed at his power, and we have wondered at the gracious words which proceeded out of his mouth; and, were natural feeling alone to be consulted, we should, probably, be disposed to say, "Alas! and is this to be the closing scene of such a life, and this the treatment of such a benefactor of man? Will they venture on such a deed? Will they dare to stretch forth their hands against the Lord's Anointed? If their courage fail not, and if a regard to justice do not move them, surely pity will restrain them. Yet, if it is to be, we cannot witness it. Hitherto we have accompanied him, but we can do so no farther? Here we must leave him." More enlarged views, however, will teach us otherwise; for, however dismal it was, in itself, many of the immediate concomitants of his death were most animating and instructive, and its ultimate results transcend, in blessed interest and importance, those of any other event whatever. At the same time, when this scene is realized, it is overpowering to the feelings of many.