Luke 23:2

people, etc. - In the Codex Colbertinus, a copy of the ancient Itala or Antehieronymian version, this verse stands thus: He stirreth up the people, beginning from Galilee, and teaching through all Judea unto this place; our wives and our children he hath rendered averse from us, and he is not baptized as we are. As the Jews found that their charge of sedition was deemed frivolous by Pilate, they changed it, and brought a charge equally false and groundless against his doctrine. Verse 7 Herod's jurisdiction - The city of Nazareth, in which Christ had continued till he was thirty years of age, and that of Capernaum, in which he principally resided the last years of his life, were both in Lower Galilee, of which Herod Antipas was tetrarch. Pilate was probably glad of this opportunity to pay a little respect to Herod, whom it is likely he had irritated, and with whom he now wished to be friends. See Luk 23:12 . Verse 10 The chief priests - vehemently accused him - Corrupt priests and teachers are generally the most implacable enemies of Christ and his truth. Evil passions betray those who are slaves to them. An affected moderation would have rendered these accusers less suspected, their accusations more probable, and the envy less visible than this vehemence: but envy seldom or never consults prudence: and God permits this to be so for the honor of truth and innocence. Quesnel. Verse 11 A gorgeous robe - Εσθητα λαμπραν. It probably means a white robe, for it was the custom of the Jewish nobility to wear such. Hence, in Rev 3:4 , it is said of the saints, They shall walk with me in White (garments), because they are Worthy. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing purple for the most part, Pilate's soldiers, who were Romans, put on Jesus a purple robe, Mar 15:17 ; Joh 19:2 ; both of them following the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop Pearce. Verse 12 Pilate and Herod were made friends - I do not find any account of the cause of the enmity which subsisted between Herod and Pilate given by ancient authors; and the conjectures of the moderns on the subject should be considered as mere guesses. It is generally supposed that this enmity arose from what is related Luke 13, of the Galileans, whose blood Pilate hath mingled with that of their sacrifices. These were Herod's subjects, and Pilate seems to have fallen on them at the time they were offering sacrifices to God at the temple. Wicked men cannot love one another: this belongs to the disciples of Christ. But when Christ, his truth, or his followers are to be persecuted, for this purpose the wicked unite their counsels and their influence. The Moabites and Ammonites, who were enemies among themselves, united against poor Israel, and, as Rabbi Tanchum says, may be likened to two contending dogs, who, when the wolf comes, join together to destroy him; each knowing that, if he do not, the wolf will kill both in succession: whereas, by their union, they may now kill or baffle him. There is a proverb among the rabbins, that, when the cat and weasel marry together, misery becomes increased. Verse 15 No, nor yet Herod: for I sent you to him - That is, to see whether he could find that Christ had ever attempted to raise any disaffection or sedition among the Galileans, among whom he had spent the principal part of his life; and yet Herod has not been able to find out any evil in his conduct. Your own accusations I have fully weighed, and find them to the last degree frivolous. Instead of ανεπεμψα γαρ ὑμας προς αυτον, for I sent you to him, BHKLM, and many other MSS., with some versions, read ανεπεμψεν γαρ αυτον προς ἡμας, for he hath sent him to us. As if he had said, "Herod hath sent him back to us, which is a sure proof that he hath found no blame in him." Nothing worthy of death is done unto him - Or rather, nothing worthy of death is committed by him, Πεπραγμενον αυτῳ, not, done unto him. This phrase is of the same sense with ουδεν πεπραχεν αυτος, he hath done nothing, and is frequent in the purest Attic writers. See many examples in Kypke. Verse 17 For of necessity he must release one - That is, he was under the necessity of releasing one at this feast. The custom, however it originated, had now been so completely established that Pilate was obliged to attend to it. See on Mat 27:15 (note). Verse 18 Away with this man - That is, Put him to death - αιρε τουτον, literally, Take this one away, i.e. to punishment - to death. Verse 22 I have found no cause of death in him - I find no crime worthy of death in him. There is nothing proved against him that can at all justify me in putting him to death, So here our blessed Lord was in the most formal manner justified by his judge. Now as this decision was publicly known, and perhaps registered, it is evident that Christ died as an innocent person, and not as a malefactor. On the fullest conviction of his innocence, his judge pronounced him guiltless, after having patiently heard every thing that the inventive malice of these wicked men could allege against him; and, when he wished to dismiss him, a violent mob took and murdered him. Verse 26 Simon, a Cyrenian - See on Mat 27:32 (note). Verse 27 Bewailed and lamented him - Εκοπτοντο, Beat their breasts. See on Mat 11:17 (note). Verse 28 Weep not for me - Many pious persons have been greatly distressed in their minds, because they could not weep on reading or hearing of the sufferings of Christ. For the relief of all such, let it be for ever known that no human spirit can possibly take any part in the passion of the Messiah. His sufferings were such as only God manifested in the flesh could bear; and, as they were all of an expiatory nature, no man can taste of or share in them. Besides, the sufferings of Christ are not a subject of sorrow to any man; but, on the contrary, of eternal rejoicing to the whole of a lost world. Some have even prayed to participate in the sufferings of Christ. The legend of St. Francis and his stigmata is well known. - He is fabled to have received the marks in his hands, feet, and side. Relative to this point, there are many unwarrantable expressions used by religious people in their prayers and hymns. To give only one instance, how often do we hear these or similar words said or sung: - "Give me to feel thy agonies! One drop of thy sad cup afford!" Reader! one drop of this cup would bear down thy soul to endless ruin; and these agonies would annihilate the universe. He suffered alone: for of the people there was none with him; because his sufferings were to make an atonement for the sins of the world: and in the work of redemption he had no helper. Verse 30 Mountains, fall on us - As this refers to the destruction of Jerusalem, and as the same expressions are used, Rev 6:16 , Dr. Lightfoot conjectures that the whole of that chapter may relate to the same event. Verse 31 If they do these things in a green tree - This seems to be a proverbial expression, the sense of which is: If they spare not a tree which, by the beauty of its foliage, abundance and excellence of its fruits, deserves to be preserved, then the tree which is dry and withered will surely be cut down. If an innocent man be put to death in the very face of justice, in opposition to all its dictates and decisions, by a people who profess to be governed and directed by Divine laws, what desolation, injustice, and oppression may not be expected, when anarchy and confusion sit in the place where judgment and justice formerly presided? Our Lord alludes prophetically to those tribulations which fell upon the Jewish people about forty years after. See the notes on Matthew 24:1-51 (note). Verse 32 Two other malefactors - Ἑτεροι δυο κακουργοι, should certainly be translated two others, malefactors, as in the Bibles published by the King's printer, Edinburgh. As it now stands in the text, it seems to intimate that our blessed Lord was also a malefactor. Verse 33 The place - called Calvary - See on Mat 27:33 (note). They crucified him - See the nature of this punishment explained Mat 27:35 (note). Verse 34 They know not what they do - If ignorance do not excuse a crime, it at least diminishes the atrocity of it. However, these persons well knew that they were crucifying an innocent man; but they did not know that, by this act of theirs, they were bringing down on themselves and on their country the heaviest judgments of God. In the prayer, Father, forgive them! that word of prophecy was fulfilled, He made intercession for the transgressors, Isa 53:12 . Verse 35 Derided him - Treated him with the utmost contempt, εξεμυκτηριζον, in the most infamous manner. See the meaning of this word explained, Luk 16:14 (note). Verse 36 Offering him vinegar - See on Mat 27:34 (note). Vinegar or small sour wine, was a common drink of the Roman soldiers; and it is supposed that wherever they were on duty they had a vessel of this liquor standing by. It appears that at least two cups were given to our Lord; one before he was nailed to the cross, viz. of wine mingled with myrrh, and another of vinegar, while he hung on the cross. Some think there were three cups: One of wine mixed with myrrh; the Second, of vinegar mingled with gall; and the Third, of simple vinegar. Allow these three cups, and the different expressions in all the evangelists will be included. See Lightfoot. Verse 38 A superscription - See Mat 27:37 . In letters of Greek, and Latin and Hebrew - The inscription was written in all these languages, which were the most common, that all might see the reason why he was put to death. The inscription was written in Greek, on account of the Hellenistic Jews, who were then at Jerusalem because of the passover; it was written in Latin, that being the language of the government under which he was crucified; and it was written in Hebrew, that being the language of the place in which this deed of darkness was committed. But, by the good providence of God, the inscription itself exculpated him, and proved the Jews to be rebels against, and murderers of, their king. See the note on Mat 27:37 . It is not to be wondered at that they wished Pilate to alter this inscription, Joh 19:21 , as it was a record of their infamy. Verse 39 One of the malefactors which were hanged - It is likely that the two robbers were not nailed to their crosses, but only tied to them by cords, and thus they are represented in ancient paintings. If not nailed, they could not have suffered much, and therefore they were found still alive when the soldiers came to give the coup de grace, which put a speedy end to their lives. Joh 19:31-33 . Verse 40 Dost not thou fear God - The sufferings of this person had been sanctified to him, so that his heart was open to receive help from the hand of the Lord: he is a genuine penitent, and gives the fullest proof he can give of it, viz. the acknowledgment of the justice of his sentence. He had sinned, and he acknowledges his sin; his heart believes unto righteousness, and with his tongue he makes confession unto salvation. While he condemns himself he bears testimony that Jesus was innocent. Bishop Pearce supposes that these were not robbers in the common sense of the word, but Jews who took up arms on the principle that the Romans were not to be submitted to, and that their levies of tribute money were oppressive; and therefore they made no scruple to rob all the Romans they met with. These Jews Josephus calls λῃσται, robbers, the same term used by the evangelists. This opinion gains some strength from the penitent thief's confession: We receive the reward of our deeds - we rose up against the government, and committed depredations in the country; but this man hath done nothing amiss - ατοπον, out of place, disorderly, - nothing calculated to raise sedition or insurrection; nor inconsistent with his declarations of peace and good will towards all men, nor with the nature of that spiritual kingdom which he came to establish among men; though he is now crucified under the pretense of disaffection to the Roman government. Verse 42 Lord, remember me, etc. - It is worthy of remark, that this man appears to have been the first who believed in the intercession of Christ. Verse 43 To-day shalt thou be with me in paradise - Marcion and the Manichees are reported to have left this verse out of their copies of this evangelist. This saying of our Lord is justly considered as a strong proof of the immateriality of the soul; and it is no wonder that those who have embraced the contrary opinion should endeavor to explain away this meaning. In order to do this, a comma is placed after σημερον, to-day, and then our Lord is supposed to have meant, "Thou shalt be with me after the resurrection I tell thee this, To-Day." I am sorry to find men of great learning and abilities attempting to support this most feeble and worthless criticism. Such support a good cause cannot need; and, in my opinion, even a bad cause must be discredited by it. In paradise. The garden of Eden, mentioned Gen 2:8 , is also called, from the Septuagint, the garden of Paradise. The word עדן Eden, signifies pleasure and delight. Several places were thus called; see Gen 4:16 ; 2Kgs 19:12 ; Isa 37:12 ; Eze 27:23 ; and Amo 1:5 ; and such places probably had this name from their fertility, pleasant situation, etc., etc. In this light the Septuagint have viewed Gen 2:8 . as they render the passage thus: εφυτευσεν ὁ Θεος παραδεισον εν Εδεμ, God planted a paradise in Eden. Hence the word has been transplanted into the New Testament; and is used to signify a place of exquisite pleasure and delight. From this the ancient heathens borrowed their ideas of the gardens of the Hesperides, where the trees bore golden fruit; and the gardens of Adonis, a word which is evidently derived from the Hebrew עדן Eden: and hence the origin of sacred groves, gardens, and other enclosures dedicated to purposes of devotion, some comparatively innocent, others impure. The word paradise is not Greek, but is of Asiatic origin. In Arabic and Persian it signifies a garden, a vineyard, and also the place of the blessed. In the Kushuf ul Loghat, a very celebrated Persian dictionary, the Jenet al Ferdoos, Garden of Paradise, is said to have been "created by God out of light, and that the prophets and wise men ascend thither." Paradise was, in the beginning, the habitation of man in his state of innocence, in which he enjoyed that presence of his Maker which constituted his supreme happiness. Our Lord's words intimate that this penitent should be immediately taken to the abode of the spirits of the just, where he should enjoy the presence and approbation of the Most High. In the Institutes of Menu, chap. Oeconomics, Inst. 243, are the following words: "A man habitually pious, whose offenses have been expiated, is instantly conveyed, after death, to the higher world, with a radiant form, and a body of ethereal substance." The state of the blessed is certainly what our Lord here means: in what the locality of that state consists we know not. The Jews share a multitude of fables on the subject. Verse 44 Darkness over all the earth - See the note on Mat 27:45 . The darkness began at the sixth hour, about our twelve o'clock at noon, and lasted till the ninth hour, which answered to our three o'clock in the afternoon. Verse 45 The sun was darkened - See an examination of the accounts of Phlegon, Thallus, and Dionysius, on Mat 27:45 (note). The veil - was rent - See Mat 27:51 . Verse 46 Into thy hands I commend my spirit - Or, I will commit my spirit - I deposit my soul in thy hands. Another proof of the immateriality of the soul, and of its separate existence when the body is dead. Verse 48 And all the people - All were deeply affected except the priests, and those whom they had employed to serve their base purposes. The darkness, earthquake, etc., had brought terror and consternation into every heart. How dreadful is the state of those who, in consequence of their long opposition to the grace and truth of God, are at last given up to a reprobate mind! Verse 50 Joseph of Arimathea - See the notes on Mat 27:57-60 (note), and those especially on Mar 15:43 (note). Verse 54 And the Sabbath drew on - Or, The Sabbath was lighting up, επεφωσκε, i.e. with the candles which the Jews light just before six in the evening, when the Sabbath commences. The same word is used for the dawning of the day, Mat 28:1 . Wakefield. The Jews always lighted up candles on the Sabbath; and it was a solemn precept that, "if a man had not bread to eat, he must beg from door to door to get a little oil to set up his Sabbath light." The night of the Sabbath drew on, which the Jews were accustomed to call the light. See Lightfoot. Verse 55 The women also, which came - These were Mary of Magdala, Joanna, and Mary the mother of James, Luk 24:10 . To these three, Mark, in Mar 16:1 , adds, Salome; but some think that this was only a surname of one of these Marys. Verse 56 Prepared spices and ointments - This was in order to embalm him; which sufficiently proves that they had no hope of his resurrection the third day. And rested the Sabbath day - For though the Jewish canons allowed all works, necessary for the dead, to be done, even on the Sabbath, such as washing and anointing, provided they moved not a limb of the dead person, yet, as the Jews had put Christ to death under the pretense of his being a malefactor, it would not have been either prudent or safe to appear too forward in the present business; and therefore they rested on the Sabbath. Certain copies of the Itala have some remarkable additions in these concluding verses. The conclusion of the 48th verse, in one of them, is read thus: Beating their breasts and their foreheads, and saying, Wo to us because of what is done this day, on account of our sins; for the desolation of Jerusalem is at hand. To Luk 23:52 , another adds: And when Pilate heard that he was dead, he glorified God and gave the body to Joseph. On the circumstances of the crucifixion, see the observations at the end of Matthew 27 (note), and consider how heinous sin must be in the sight of God, when it required such a sacrifice! Introduction The women coming early to the sepulchre on the first day of the week, bringing their spices, find the stone rolled away, and the tomb empty, Luk 24:1-3 . They see a vision of angels, who announce Christ's resurrection, Luk 24:4-8 . The women return and tell this to the eleven, Luk 24:9 , Luk 24:10 . They believe not, but Peter goes and examines the tomb, Luk 24:11 , Luk 24:12 . Christ, unknown, appears to two of the disciples who were going to Emmaus, and converses with them, vv. 13-29. While they are eating together, he makes himself known, and immediately disappears, Luk 24:30 , Luk 24:31 . They return to Jerusalem, and announce his resurrection to the rest of the disciples, Luk 24:32-35 . Jesus himself appears to them, and gives them the fullest proof of the reality of his resurrection, Luk 24:36-43 . He preaches to them, and gives them the promise of the Holy Spirit, Luk 24:44-49 . He takes them to Bethany, and ascends to heaven in their sight, Luk 24:50 , Luk 24:51 . They worship him, and return to Jerusalem, Luk 24:52 , Luk 24:53 . Verse 1 Bringing the spices - To embalm the body of our Lord: but Nicodemus and Joseph of Arimathea had done this before the body was laid in the tomb. See Joh 19:39 , Joh 19:40 . But there was a second embalming found necessary: the first must have been hastily and imperfectly performed; the spices now brought by the women were intended to complete the preceding operation. And certain others with them - This clause is wanting in BCL, two others; Coptic, Ethiopic, Vulgate, and in all the Itala except two. Dionysius Alexandrinus, and Eusebius also omit it. The omission is approved by Mill, Bengel, Wetstein, Griesbach, and others. Bishop Pearce thinks it should be left out for the following reasons: 1. "They who came to the sepulchre, as is here said, being the same with those who, in Luk 23:55 , are called the women which came with him from Galilee, there was no room for Luke (I think) to add as here, and some others came with them; because the words in Luk 23:55 , to which these refer, include all that can be supposed to be designed by the words in question. 2. Luke has named no particular woman here, and therefore he could not add and some others, etc., these words necessarily requiring that the names of the women should have preceded, as is the case in Luk 24:10 , where, when Mary Magdalene, the other Mary, and Joanna, had been named, it is very rightly added, and other women that were with them." Verse 2 They found the stone rolled away - An angel from God had done this before they reached the tomb, Mat 28:2 : On this case we cannot help remarking, that, when persons have strong confidence in God, obstacles do not hinder them from undertaking whatever they have reason to believe he requires; and the removal of them they leave to him: and what is the consequence? They go on their way comfortably, and all difficulties vanish before them. Verse 3 And found not the body of the Lord - His holy soul was in Paradise, Luk 23:43 ; and the evangelist mentions the body particularly, to show that this only was subject to death. It is, I think, evident enough, from these and other words of Luke, that the doctrine of the materiality of the soul, made no part of his creed. Verse 5 Why seek ye the living among the dead? - This was a common form of speech among the Jews, and seems to be applied to those who were foolishly, impertinently, or absurdly employed. As places of burial were unclean, it was not reasonable to suppose that the living should frequent them; or that if any was missing he was likely to be found in such places. Verse 7 Sinful men - Or heathens, ανθρωπων ἁμαρτωλων, i.e. the Romans, by whom only he could be put to death; for the Jews thems

[[Luther published three sermons for Mark 16:1-8. One can be found in the electronic version in verses 1-3 (or Mt 28:1-3 or Lk 23:56-24:2 or Jn 20:1); the second in verses 4-6 (or Mt 28:4-6 or Lk 24:3-5 or Jn 20:2), and the last in verses 7-8 (or Mt 28:7-8 or Lk 24:6-7 or Jn 20:3).]] A Sermon for Easter Sunday: The Fruit and Power of Christ’s Resurrection; Mark 16:1-8 The Fruit and Power of Christ's Resurrection 1 As we heard while explaining the meaning of Christ's passion, that it was not enough to know its mere narrative and history; so it is not enough to learn only how and when Christ our Lord arose from the dead; we must also preach and understand the benefit and use both of the sufferings and the resurrection of Christ, namely, what he thereby acquired for us. For if we preach only its history, it is an unprofitable sermon, which Satan and the godless know, read and understand as well as true Christians; but when we preach to what end it serves it becomes profitable, wholesome and comforting. 2 Christ himself pointed out the benefit of his sufferings and resurrection when he said to the women in Mt 28:10 - “Fear not: go tell my brethren that they depart into Galilee, and there shall they see me.” These are the very first words they heard from Christ after his resurrection from the dead, by which he confirmed all the former utterances and loving deeds he showed them, namely, that his resurrection avails in our behalf who believe, so that he therefore anticipates and calls Christians his brethren, who believe it, and yet they do not, like the apostles, witness his resurrection. 3 The risen Christ waits not until we ask or call on him to become his brethren. Do we here speak of merit, by which we deserve anything? What did the apostles merit? Peter denied his Lord three times; the other disciples all fled from him; they tarried with him like a rabbit does with its young. He should have called them deserters, yea, betrayers, reprobates, anything but brethren. Therefore this word is sent to them through the women out of pure grace and mercy, as the apostles at the time keenly experienced, and we experience also, when we are mired fast in our sins, temptations and condemnation. 4 These are words. full of all comfort that Christ receives desperate villains as you and I are and calls us his brethren, Is Christ really our brother, then I would like to know what we can be in need of? Just as it is among natural brothers, so is it also here. Brothers according to the flesh enjoy the same possessions, have the same father, the one inheritance, otherwise they would not be brothers: so we enjoy with Christ the same possessions, and have in common with him one Father and one inheritance, which never decreases by being distributed, as other inheritances do; but it ever grows larger and larger; for it is a spiritual inheritance. But an earthly inheritance decreases when distributed among many persons. He who has a part of this spiritual inheritance, has it all. 5 However, what is Christ's inheritance? His heritage is life and death, sin and grace, all that is in heaven and earth, eternal truth, power, wisdom, righteousness; he governs and rules over all, over hunger and thirst, over fortune and misfortune, over everything imaginable, whether in heaven or on earth, not only spiritual but also secular affairs; and the sum total of all is, he has all things in his hand, be they eternal or temporal. Now if I believe on him, I become partaker with him of all his possessions, and obtain not only a part or a piece; but, like him, I obtain all, eternal righteousness, eternal wisdom, eternal strength, and become a lord and reign over all. The stomach will not hunger, sins will not oppress, I will no more fear death, nor be terror-stricken by Satan, and I will never be in want, but will be like Christ the Lord himself. 6 In the light of this we now easily understand the sayings here and there in the prophets and especially in the Psalms; as when David in Ps 34:10 says: “The young lions (the rich) do lack, and suffer hunger; but they that seek Jehovah shall not want any good thing.” And in another Psalm: “Jehovah knoweth the days of the perfect; and their inheritance shall be forever. They shall not be put to shame in the time of evil; and in the days of famine they shall be satisfied.” Ps 37:18-19. And immediately following in verse 25: “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.” All this comes of itself from the fact that we are and are called Christ's brethren; not because of our worthiness, but because of God's pure grace. Yes, if God gave us this in our heart, so that we experience it, then we would be saved; but it goes in one ear and out the other. And this it is that Paul praises so highly and strongly to the Romans when he says: “For as many as are led by the Spirit of God, these are sons of God. For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. The Spirit himself beareth witness with our spirit, that we are children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified with him.” Rom 8,14-17. 7 The title of being Christ's brothers is so high that the heart of man cannot understand it. If the Holy Spirit bestows not this grace, none can say: Christ is my brother. For reason is not bold enough to say so; although one may say it with the tongue, as the spirits of modern times do. It is not uttered in this way, it is necessary for the heart to experience it; otherwise it is pure hypocrisy. If you truly experience it in your heart it will be such a great thing that you will much prefer to keep silence than to speak about it, yea, in the presence of the magnitude of this inheritance you easily doubt and waver as to whether it is really true or not. Those who only cry: Christ is my brother! Christ is my brother! are not true Christians. A Christian acts quite differently, and it is very wonderful, so that the flesh shudders at it and dares indeed neither speak of it nor confess it. 8 We should bestir ourselves to hear this, not only with the natural ear, but also to experience it in our hearts, for then we would not be so forward and impudent, but would be surprised and amazed over it. True and godly Christians go along in life in contempt of themselves and in fear; they think thus: Ah, shall I, a poor, miserable person, who am steeped in sin, be now so exalted that God's Son becomes my brother? Ay, how is it that I, a miserable poor creature, am thus honored? I am at once confounded before it and feed upon it; for it truly requires a great effort to believe it; yea, when one experiences it thus, how it is in truth, he must from that hour die; for man, since he is flesh and blood, cannot understand it. Here in this life man's heart is in too great straits to lay hold of it; but after death, when the heart becomes larger and broader, we experience what we have heard through the Word. 9 In the Gospel of John Christ tells Mary Magdalene of the benefit and use of his death and resurrection still more plainly, when he says: “But go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God.” Jn 20,17. This is one of the great and comforting passages upon which we can venture, and of which we dare boast. As if Christ had said: Go hence, Mary, and say to my disciples who have deserted me on the field of battle, and who have well merited punishment and eternal condemnation, that my resurrection has taken place for their benefit; that is, by my resurrection I have brought it to pass that my Father is their Father, and my God is their God. These are few words and very short; but they contain a great thought, namely, that we have as great a confidence and refuge in God as Christ his Son himself has. Who can grasp such exceeding joy, unless one speaks of himself when he says a poor, corrupt sinner can and may call God his Father and his God, just like Christ himself does? 10 The author of the Epistle to the Hebrews has grasped the words of Ps 22,23 and taken them well to heart, when he says of Christ: “For which cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren, in the midst of the congregation will I sing thy praise.” Heb 2,11-12. If any worldly lord were to condescend so low as to say to a thief, or a murderer or to a low French character, Thou art my brother; that would be a great thing and everyone would be amazed at it; but that this King, who in his glory sits at the right hand of God, his Father, says to a poor sinner: Thou art my brother, that no one takes to heart, no one receives it in earnest, and yet on that hangs our highest comfort and courage against sin, death, Satan, hell, law, and against all misfortune, both of the body and of the soul. 11 Since we are flesh and blood, and subject to all kinds of affliction, it follows that it must be thus also with our brother; or he would not be like us in all respects. Therefore, in that be becomes like us, he tastes of all that we do, in order to be our true brother and save us, so that we on the other hand may become like him. This the Epistle to the Hebrews paints and brings out very beautifully when it says: “Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to naught him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage. For verily not to angels doth he give help, but he giveth help to the seed of Abraham. Therefore it behooveth him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For in that he himself hath suffered being tempted, be is able to succor them that are tempted.” Heb 2:14-18. 12 St. Paul in a very beautiful way condensed the benefit and use both of Christ's sufferings and his resurrection in one short passage, as in a nutshell, when he says to the Romans: “Who was delivered up for our trespasses, and was raised for our justification.” Rom 4:25. But on this theme enough has been said for the present; whoever desires may with profit meditate on it; more is written about it in the Postil; whoever desires to have it let him get it and read. We will now discuss another subject. Since people in many localities still cling to the papal abuses, so that they flock to the Sacrament of the Lord's Supper on Easter, and this custom is so deeply drilled into them, that it is very difficult to root it out everywhere, we wish to give some instruction to the singleminded and plain people, how they should at the present time partake of the Sacrament of the Lord's Supper. (Rodt's Ed., 1525.) Of this the following sermon plainly speaks.

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And he answered him and said, Thou sayest it. 4 Then said Pilate to the chief priests and to the people, I find no fault in this man. 5 And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. 6 When Pilate heard of Galilee, he asked whether the man were a Galilæan. 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. 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. 9 Then he questioned with him in many words; but he answered him nothing. 10 And the chief priests and scribes stood and vehemently accused him. 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. 12 And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. Our Lord Jesus was condemned as a blasphemer in the spiritual court, but it was the most impotent malice that could be that this court was actuated by; for, when they had condemned him, they knew they could not put him to death, and therefore took another course. I. They accused him before Pilate. The whole multitude of them arose, when they saw they could go no further with him in their court, and led him unto Pilate, though it was no judgment day, no assizes or sessions; and they demanded justice against him, not as a blasphemer (that was no crime that he took cognizance of), but as one disaffected to the Roman government, which they in their hearts did not look upon as any crime at all, or, if it was one, they themselves were much more chargeable with it than he was; only it would serve the turn and answer the purpose of their malice: and it is observable that that which was the pretended crime, for which they employed the Roman powers to destroy Christ, was the real crime for which the Roman powers not long after destroyed them. 1. Here is the indictment drawn up against him ( v. 2 ), in which they pretended a zeal for Cæsar, only to ingratiate themselves with Pilate, but it was all malice against Christ, and nothing else. They misrepresented him, (1.) As making the people rebel against Cæsar. It was true, and Pilate knew it, that there was a general uneasiness in the people under the Roman yoke, and they wanted nothing but an opportunity to shake it off; now they would have Pilate believe that this Jesus was active to foment that general discontent, which, if the truth was known, they themselves were the aiders and abettors of: We have found him perverting the nation; as if converting them to God's government were perverting them from the civil government; whereas nothing tends more to make men good subjects than making them Christ's faithful followers. Christ had particularly taught that they ought to give tribute to Cæsar, though he knew there were those that would be offended at him for it; and yet he is here falsely accused as forbidding to give tribute to Cæsar. Innocency is no fence against calumny. (2.) As making himself a rival with Cæsar, though the very reason why they rejected him, and would not own him to be the Messiah, was because he did not appear in worldly pomp and power, and did not set up for a temporal prince, nor offer to do any thing against Cæsar; yet this is what they charged him with, that he said, he himself is Christ a king. He did say that he was Christ, and, if so, then a king, but not such a king as was ever likely to give disturbance to Cæsar. When his followers would have made him a king ( John vi. 15 ), he declined it, though by the many miracles he wrought he made it appear that if he would have set up in competition with Cæsar he would have been too hard for him. 2. His pleading to the indictment: Pilate asked him, Art thou the king of the Jews? v. 3 . To which he answered, Thou sayest it; that is, "It is as thou sayest, that I am entitled to the government of the Jewish nation; but in rivalship with the scribes and Pharisees, who tyrannize over them in matters of religion, not in rivalship with Cæsar, whose government relates only to their civil interests." Christ's kingdom is wholly spiritual, and will not interfere with Cæsar's jurisdiction. Or, " Thou sayest it; but canst thou prove it? What evidence hast thou for it?" All that knew him knew the contrary, that he never pretended to be the king of the Jews, in opposition to Cæsar as supreme, or to the governors that were sent by him, but the contrary. 3. Pilate's declaration of his innocency ( v. 4 ): He said to the chief priests, and the people that seemed to join with them in the prosecution, " I find no fault in this man. What breaches of your law he may have been guilty of I am not concerned to enquire, but I find nothing proved upon him that makes him obnoxious to our court." 4. The continued fury and outrage of the prosecutors, v. 5 . Instead of being moderated by Pilate's declaration of his innocency, and considering, as they ought to have done, whether they were not bringing the guilt of innocent blood upon themselves, they were the more exasperated, more exceedingly fierce. We do not find that they have any particular fact to produce, much less any evidence to prove it; but they resolve to carry it with noise and confidence, and say it, though they cannot prove it: He stirs up the people to rebel against Cæsar, teaching throughout all Judea, beginning from Galilee to this place. He did stir up the people, but it was not to any thing factious or seditious, but to every thing that was virtuous and praiseworthy. He did teach, but they could not charge him with teaching any doctrine that tended to disturb the public peace, or make the government uneasy or jealous. II. They accused him before Herod. 1. Pilate removed him and his cause to Herod's court. The accusers mentioned Galilee, the northern part of Canaan. "Why," saith Pilate, "is he of that country? Is he a Galilean?" v. 6 . "Yes," said they, "that is his head-quarters; there he was spent most of his time." "Let us send him to Herod then," saith Pilate, "for Herod is now in town, and it is but fit he should have cognizance of his cause, since he belongs to Herod's jurisdiction." Pilate was already sick of the cause, and desirous to rid his hands of it, which seems to have been the true reason for sending him to Herod. But God ordered it so for the more evident fulfilling of the scripture, as appears Acts iv. 26, 27 , where that of David ( Ps. ii. 2 ), The kings of the earth and the rulers set themselves against the Lord and his Anointed, is expressly said to be fulfilled in Herod and Pontius Pilate. 2. Herod was very willing to have the examining of him ( v. 8 ): When he saw Jesus he was exceedingly glad, and perhaps the more glad because he saw him a prisoner, saw him in bonds. He had heard many things of him in Galilee, where his miracles had for a great while been all the talk of the country; and he longed to see him, not for any affection he had for him or his doctrine, but purely out of curiosity; and it was only to gratify this that he hoped to have seen some miracle done by him, which would serve him to talk of as long as he lived. In order to this, he questioned with him in many things, that at length he might bring him to something in which he might show his power. Perhaps he pumped him concerning things secret, or things to come, or concerning his curing diseases. But Jesus answered him nothing; nor would he gratify him so much as with the performance of one miracle. The poorest beggar, that asked a miracle for the relief of his necessity, was never denied; but this proud prince, that asked a miracle merely for the gratifying of his curiosity, is denied. He might have seen Christ and his wondrous works many a time in Galilee, and would not, and therefore it is justly said, Now he would see them, and shall not; they are hidden from his eyes, because he knew not the day of his visitation. Herod thought, now that he had him in bonds, he might command a miracle, but miracles must not be made cheap, nor Omnipotence be at the beck of the greatest potentate. 3. His prosecutors appeared against him before Herod, for they were restless in the prosecution: They stood, and vehemently accused him ( v. 10 ), impudently and boldly, so the word signifies. They would make Herod believe that he had poisoned Galilee too with his seditious notions. Note, It is no new thing for good men and good ministers, that are real and useful friends to the civil government, to be falsely accused as factious and seditious, and enemies to government. 4. Herod was very abusive to him: He, with his men of war, his attendants, and officers, and great men, set him at nought. They made nothing of him; so the word is. Horrid wickedness! To make nothing of him who made all things. They laughed at him as a fool; for they knew he had wrought many miracles to befriend others, and why would he not now work one to befriend himself? Or, they laughed at him as one that had lost his power, and was become weak as other men. Herod, who had been acquainted with John Baptist, and had more knowledge of Christ too than Pilate had, was more abusive to Christ than Pilate was; for knowledge without grace does but make men the more ingeniously wicked. Herod arrayed Christ in a gorgeous robe, some gaudy painted clothes, as a mock-king; and so he taught Pilate's soldiers afterwards to do him the same indignity. He was ringleader in that abuse. 5. Herod sent him back to Pilate, and it proved an occasion of the making of them friends, they having been for some time before at variance. Herod could not get sight of a miracle, but would not condemn him neither as a malefactor, and therefore sent him again to Pilate ( v. 11 ), and so returned Pilate's civility and respect in sending the prisoner to him; and this mutual obligation, with the messages that passed between them on this occasion, brought them to a better understanding one of another than there had been of late between them, v. 12 . They had been at enmity between themselves, probably upon Pilate's killing of the Galileans, who were Herod's subjects ( Luke xiii. 1 ), or some other such matter of controversy as usually occurs among princes and great men. Observe how those that quarrelled with one another yet could unite against Christ; as Gebal, and Ammon, and Amalek, though divided among themselves, were confederate against the Israel of God, Ps. lxxxiii. 7 . Christ is the great peace-maker; both Pilate and Herod owned his innocency, and their agreeing in this cured their disagreeing in other things. Barabbas Preferred to Christ. 13 And Pilate, when he had called together the chief priests and the rulers and the people, 14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: 15 No, nor yet Herod: for I sent you to him; and, lo

This fellow. The word fellow is not in the original. It conveys a notion of contempt, which no doubt they felt, but which is not expressed in the Greek, and which it is not proper should be expressed in the translation. It might be translated, "We found this man." Perverting the nation. That is, exciting them to sedition and tumults. This was a mere wanton accusation, but it was plausible before a Roman magistrate; for, 1st. The Galileans, as Josephus testifies, were prone to seditions and tumults. 2nd. Jesus drew multitudes after him, and they thought it was easy to show that this was itself promoting tumults and seditions. Forbidding, &c. About their charges they were very cautious and cunning. They did not say that he taught that men should not give tribute--that would have been too gross a charge, and would have been easily refuted; but it was an inference which they drew. They said it followed from his doctrine. He professed to be a king. They inferred, therefore, if he was a king, that he must hold that it was not right to acknowledge allegiance to any foreign prince; and if they could make this out, they supposed that Pilate must condemn him of course. Tribute. Taxes. Caesar. The Roman emperor, called also Tiberius. The name Caesar was common to the Roman emperors, as Pharaoh was to the Egyptian kings. All the kings of Egypt were called Pharaoh, or the Pharaoh; so all the Roman emperors were called Caesar. (b) "accuse him" Zech 11:8 (c) "We found this fellow" Lk 23:5, Acts 16:20,21, 17:6,7 (d) "forbidding to give tribute" Mt 17:27, 22:21, Mar 12:17 (e) "he himself is Christ a king" Jn 18:36, 19:12