The Gentiles, however, are not presented in this Gospel as being
voluntarily guilty. We see, no doubt, an indifference which is flagrant
injustice in a case like this, and an insolence which nothing could excuse;
but Pilate does what he can to deliver Christ, and Herod, disappointed,
sends Him back unjudged. The will is altogether on the side of the Jews.
That is the characteristic of this part of the history in Luke's Gospel.
Pilate would rather not have burdened himself with this useless crime, and
he despised the Jews; but they were resolved on the crucifixion of Jesus,
and require Barabbas to be released-a seditious man and a murderer (see v.
20-25).
[see note #44]
Jesus, therefore, as He was led to Calvary, announced to the women, who
with natural feeling lamented for Him, that it was all over with Jerusalem,
that they had to bewail their own fate and not His; for days were coming
upon Jerusalem which would make them call those happy who had never been
mothers-days in which they would in vain seek refuge from terror and
judgment. For if in Him, the true green tree, these things were done, what
would become of the dry tree of Judaism without God? Nevertheless, at the
moment of His crucifixion, the Lord intercedes for the unhappy people: they
knew not what they did-intercession, to which Peter's discourse to the Jews
(Acts 3) is the remarkable answer by the Holy Ghost come down from heaven.
The rulers among the Jews, completely blinded, as well as the people, taunt
Him with being unable to save Himself from the cross-not knowing that it
was impossible if He was a Saviour, and that all was taken from them, and
that God was establishing another order of things, founded on atonement, in
the power of eternal life by the resurrection. Dreadful blindness, of which
the poor soldiers were but imitators, according to the malignity of human
nature! But the judgment of Israel was in their mouth, and (on God's part)
upon the cross. It was the King of the Jews who hung there-abased indeed,
for a thief hung by His side could railon Him-but in the place to which
love had brought Him for the everlasting and present salvation of souls.
This was manifested at the very moment. The insults that reproached Him for
not saving Himself from the cross, had His answer in the fate of the
converted thief, who rejoined Him the same day in Paradise.
This history is a striking demonstration of the change to which this Gospel
leads us. The King of the Jews, by their own confession, is not
delivered-He is crucified. What an end to the hopes of this people! But at
the same time a gross sinner, converted by grace on the very gibbet, goes
straight to Paradise. A soul is eternally saved. It is not the kingdom, but
a soul-out of the body-in happiness with Christ. And remark here how the
presentation of Christ brings out the wickedness of the human heart. No
thief would mock at or reproach another thief on the gibbet. But the moment
it is Christ who is there, this takes place.
But I would say a few words on the condition of the other thief, and on the
reply of Christ. We see every mark of conversion, and of the most
remarkable faith. The fear of God, the beginning of wisdom, is there;
conscience upright and vigorous. It is not "and justly" to his fellow, but
"we indeed justly"; knowledge of the perfect sinless righteousness of
Christ as man; the acknowledgment of Him as the Lord, when His own
disciples had forsaken and denied Him, and when there was no sign of His
glory or of the dignity of His Person. He was accounted by man as one like
himself. His kingdom was but a subject of scorn to all. But the poor thief
is taught of God; and all is plain. He is as sure that Christ will have the
kingdom as if He was reigning in glory. All his desire is that Christ
should remember him then; and what confidence in Christ is here shewn
through the knowledge of Him in spite of his acknowledged guilt! It shews
how Christ filled his heart, and how his confiding in grace by its
brightness shut out human shame, for who would like to be remembered in the
shame of a gibbet! Divine teaching is singularly manifested here. Do not we
know by divine teaching that Christ was sinless, and to be assured of His
kingdom there was a faith above all circumstances? He alone is a comfort to
Jesus upon the cross, and makes Him think (in answering his faith) of the
Paradise that awaited Him when He should have finished the work that His
Father had given Him to do. Observe the state of sanctification this poor
man was in by faith. In all the agonies of the cross, and while believing
Jesus to be the Lord, he seeks no relief at His hands, but asks that He
will remember him in His kingdom. He is filled with one thought-to have his
portion with Jesus. He believes that the Lord will return; he believes in
the kingdom, while the King is rejected and crucified, and when, as to man,
there was no longer any hope. But the reply of Jesus goes farther in the
revelation of that proper to this Gospel, and adds that which brings in,
not the kingdom, but everlasting life, the happiness of the soul. The thief
had asked Jesus to remember him when He returned in His kingdom. The Lord
replies that he should not wait for that day of manifested glory which
would be visible to the world, but that this very day he should be with Him
in Paradise. Precious testimony, and perfect grace! Jesus crucified was
more than King-He was Saviour. The poor malefactor was a testimony to it,
and the joy and consolation of the Lord's heart-the first-fruits of the
love which had placed them side by side, where, if the poor thief bore the
fruit of his sins from man, the Lord of glory at his side was bearing the
fruit of them from God, treated as Himself a malefactor in the same
condemnation. Through a work unknown to man save by faith the sins of His
companion were for ever put away, they no longer existed, their remembrance
was only that of the grace which had taken them away, and which had for
ever cleansed his soul from them, making him that moment as fit to enter
Paradise as Christ Himself his companion there!
The Lord then, having fulfilled all things, and still full of strength,
commends His spirit to His Father. He commits it to Him, the last act of
that which composed His whole life-the perfect energy of the Holy Ghost
acting in a perfect confidence in His Father, and dependence upon Him. He
commits His spirit to His Father, and expires. For it was death that He had
before Him-but death in absolute faith which trusted in His Father-death
with God by faith; and not the death that separated from God. Meantime
nature veiled itself-acknowledged the departure from this world of Him who
had created it. All is darkness. But on the other hand God reveals
Himself-the veil of the temple is rent in twain from the top to the bottom.
God had hidden Himself in thick darkness-the way into the holiest had not
yet been manifested. But now there is no longer a veil; that which has put
sin away through perfect love now shines forth, while the holiness of God's
presence is joy to the heart, and not torment. What brings us into the
presence of perfect holiness without a veil, put away the sin which forbade
us to be there. Our communion is with Him through Christ, holy and
unblameable before Him in love.
The poor centurion, struck with all that had taken place, confesses-such is
the power of the cross upon the conscience-that this Jesus whom he has
crucified was certainly the righteous man. I say conscience, because I do
not pretend to say that it went any farther than that in the case of the
centurion. We see the same effect on the spectators: they went away smiting
their breasts. They perceived that something solemn had happened-that they
had fatally compromised themselves with God.
