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Jesus Brought before Pilate27 When morning came, all the chief priests and the elders of the people conferred together against Jesus in order to bring about his death. 2They bound him, led him away, and handed him over to Pilate the governor. The Suicide of Judas3 When Judas, his betrayer, saw that Jesus was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders. 4He said, “I have sinned by betraying innocent blood.” But they said, “What is that to us? See to it yourself.” 5Throwing down the pieces of silver in the temple, he departed; and he went and hanged himself. 6But the chief priests, taking the pieces of silver, said, “It is not lawful to put them into the treasury, since they are blood money.” 7After conferring together, they used them to buy the potter’s field as a place to bury foreigners. 8For this reason that field has been called the Field of Blood to this day. 9Then was fulfilled what had been spoken through the prophet Jeremiah, “And they took the thirty pieces of silver, the price of the one on whom a price had been set, on whom some of the people of Israel had set a price, 10and they gave them for the potter’s field, as the Lord commanded me.” Pilate Questions Jesus11 Now Jesus stood before the governor; and the governor asked him, “Are you the King of the Jews?” Jesus said, “You say so.” 12But when he was accused by the chief priests and elders, he did not answer. 13Then Pilate said to him, “Do you not hear how many accusations they make against you?” 14But he gave him no answer, not even to a single charge, so that the governor was greatly amazed. Barabbas or Jesus?15 Now at the festival the governor was accustomed to release a prisoner for the crowd, anyone whom they wanted. 16At that time they had a notorious prisoner, called Jesus Barabbas. 17So after they had gathered, Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Messiah?” 18For he realized that it was out of jealousy that they had handed him over. 19While he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that innocent man, for today I have suffered a great deal because of a dream about him.” 20Now the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 21The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” 22Pilate said to them, “Then what should I do with Jesus who is called the Messiah?” All of them said, “Let him be crucified!” 23Then he asked, “Why, what evil has he done?” But they shouted all the more, “Let him be crucified!” Pilate Hands Jesus over to Be Crucified24 So when Pilate saw that he could do nothing, but rather that a riot was beginning, he took some water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.” 25Then the people as a whole answered, “His blood be on us and on our children!” 26So he released Barabbas for them; and after flogging Jesus, he handed him over to be crucified. The Soldiers Mock Jesus27 Then the soldiers of the governor took Jesus into the governor’s headquarters, and they gathered the whole cohort around him. 28They stripped him and put a scarlet robe on him, 29and after twisting some thorns into a crown, they put it on his head. They put a reed in his right hand and knelt before him and mocked him, saying, “Hail, King of the Jews!” 30They spat on him, and took the reed and struck him on the head. 31After mocking him, they stripped him of the robe and put his own clothes on him. Then they led him away to crucify him. The Crucifixion of Jesus32 As they went out, they came upon a man from Cyrene named Simon; they compelled this man to carry his cross. 33And when they came to a place called Golgotha (which means Place of a Skull), 34they offered him wine to drink, mixed with gall; but when he tasted it, he would not drink it. 35And when they had crucified him, they divided his clothes among themselves by casting lots; 36then they sat down there and kept watch over him. 37Over his head they put the charge against him, which read, “This is Jesus, the King of the Jews.” 38 Then two bandits were crucified with him, one on his right and one on his left. 39Those who passed by derided him, shaking their heads 40and saying, “You who would destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross.” 41In the same way the chief priests also, along with the scribes and elders, were mocking him, saying, 42“He saved others; he cannot save himself. He is the King of Israel; let him come down from the cross now, and we will believe in him. 43He trusts in God; let God deliver him now, if he wants to; for he said, ‘I am God’s Son.’ ” 44The bandits who were crucified with him also taunted him in the same way. The Death of Jesus45 From noon on, darkness came over the whole land until three in the afternoon. 46And about three o’clock Jesus cried with a loud voice, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 47When some of the bystanders heard it, they said, “This man is calling for Elijah.” 48At once one of them ran and got a sponge, filled it with sour wine, put it on a stick, and gave it to him to drink. 49But the others said, “Wait, let us see whether Elijah will come to save him.” 50Then Jesus cried again with a loud voice and breathed his last. 51At that moment the curtain of the temple was torn in two, from top to bottom. The earth shook, and the rocks were split. 52The tombs also were opened, and many bodies of the saints who had fallen asleep were raised. 53After his resurrection they came out of the tombs and entered the holy city and appeared to many. 54Now when the centurion and those with him, who were keeping watch over Jesus, saw the earthquake and what took place, they were terrified and said, “Truly this man was God’s Son!” 55 Many women were also there, looking on from a distance; they had followed Jesus from Galilee and had provided for him. 56Among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. The Burial of Jesus57 When it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 58He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be given to him. 59So Joseph took the body and wrapped it in a clean linen cloth 60and laid it in his own new tomb, which he had hewn in the rock. He then rolled a great stone to the door of the tomb and went away. 61Mary Magdalene and the other Mary were there, sitting opposite the tomb. The Guard at the Tomb62 The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate 63and said, “Sir, we remember what that impostor said while he was still alive, ‘After three days I will rise again.’ 64Therefore command the tomb to be made secure until the third day; otherwise his disciples may go and steal him away, and tell the people, ‘He has been raised from the dead,’ and the last deception would be worse than the first.” 65Pilate said to them, “You have a guard of soldiers; go, make it as secure as you can.” 66So they went with the guard and made the tomb secure by sealing the stone. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
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Matthew 27:1. But when it was morning. The high priest, with his council, after having examined him at an unseasonable hour of the night, finally resolve, at sunrise, to place him at the bar of the governor. By so doing, they observe the form of judicial proceedings, that they may not be suspected of undue haste, when they run to Pilate at an unusually early hour, as usually happens in cases of tumult. But it is probable, that when Christ had been led away from their council, they immediately held a consultation, and, without long delay, resolved what they would do; for we have been already told at what time Christ went out from them and met Peter, which was after the cock-crowing, and just as day was breaking. The Evangelists, therefore, do not mean that they removed from the place, 239239 “Du lieu ou ils avoyent esté assemblez la nuict;” — “from the place where they had been assembled during the night.” but only relate, that as soon as it was daylight, they condemned Christ to death, and did not lose a moment in earnestly putting into execution their wicked design. What Luke formerly stated, (22:66,) that they assembled in the morning, ought not to be explained as referring to the very beginning, but to the last act, which is immediately added: as if he had said, that as soon as it was day, our Lord having acknowledged that he was the Son of God, they pronounced their sentence of his death. Now if they had been permitted to decide in taking away life, they would all have been eager, in their fury, to murder him with their own hands; but as Pilate had cognizance of capital crimes, they are constrained to refer the matter to his jurisdiction; only they entangle him by their own previous decision. 240240 “C’est à dire, de l’avis qu’ils en avoyent desja donné en leur conseil;” — “that is to say, by the opinion which they had already given respecting him in their council.” For the stoning of Stephen (Acts 7:59) took place in a seditious manner, as happens in cases of tumult; but it was proper that the Son of God should be solemnly condemned by an earthly judge, that he might efface our condemnation in heaven. 3. Then Judas, perceiving that he was condemned. By this adverb (τότε) then, Matthew does not fix the exact point of time; for we shall find him shortly afterwards adding, that Judas, when he saw that the priests disdainfully refused to take back the reward of his treason, threw it down in the temple. But from the house of Caiaphas they came straight to the Pretorium, and stood there until Christ was condemned. It can scarcely be supposed that they were found in the temple on that day; but as the Evangelist was speaking of the rage and madness of the council, he inserted also the death of Judas, by which their blind obstinacy, and the hardness of their hearts like iron, were more fully displayed. He says that Judas repented; not that he reformed, but that the crime which he had committed gave him uneasiness; as God frequently opens the eyes of the reprobate, so as to begin to feel their miseries, and to be alarmed at them. For those who are sincerely grieved so as to reform, are said not only (μεταμελεῖν), 241241 The import of those Greek words is brought out more fully in our Author’s French version. “Car ceux qui sont vrayement desplaisans pour s’amender, non seulement cognoissent leurs fautes, mais aussi changent de courage, ce qui est bien ici exprimé;” — “for those who are truly dissatisfied with themselves so as to reform, not only know their faults, but also have the resolution to amend, which is well expressed here.” He then goes on to say that Matthew attributes to Judas “une repentance que les Grecs nomment μεταμέλεια, qui est forcee, et laisse l’homme tout abruti; non pas celle qu’ils nomment μετάνοια, qui est un vraye conversation de l’homme à Dieu;” — “a repentance which the Greeks call metameleia, (μεταμέλεια,) which is forced, and leaves the man altogether brutish; not that which they call metanoia, (μετάνοια,) which is a true conversion of the man to God.” but, also (μετανοεῖν), 242242 The import of those Greek words is brought out more fully in our Author’s French version. “Car ceux qui sont vrayement desplaisans pour s’amender, non seulement cognoissent leurs fautes, mais aussi changent de courage, ce qui est bien ici exprimé;” — “for those who are truly dissatisfied with themselves so as to reform, not only know their faults, but also have the resolution to amend, which is well expressed here.” He then goes on to say that Matthew attributes to Judas “une repentance que les Grecs nomment μεταμέλεια, qui est forcee, et laisse l’homme tout abruti; non pas celle qu’ils nomment μετάνοια, qui est un vraye conversation de l’homme à Dieu;” — “a repentance which the Greeks call metameleia, (μεταμέλεια,) which is forced, and leaves the man altogether brutish; not that which they call metanoia, (μετάνοια,) which is a true conversion of the man to God.” from which is derived also (μετάνοια), 243243 The import of those Greek words is brought out more fully in our Author’s French version. “Car ceux qui sont vrayement desplaisans pour s’amender, non seulement cognoissent leurs fautes, mais aussi changent de courage, ce qui est bien ici exprimé;” — “for those who are truly dissatisfied with themselves so as to reform, not only know their faults, but also have the resolution to amend, which is well expressed here.” He then goes on to say that Matthew attributes to Judas “une repentance que les Grecs nomment μεταμέλεια, qui est forcee, et laisse l’homme tout abruti; non pas celle qu’ils nomment μετάνοια, qui est un vraye conversation de l’homme à Dieu;” — “a repentance which the Greeks call metameleia, (μεταμέλεια,) which is forced, and leaves the man altogether brutish; not that which they call metanoia, (μετάνοια,) which is a true conversion of the man to God.” which is a true conversion of the soul to God. So then, Judas conceived disgust and horror, not so as to turn to God, but rather that, being overwhelmed with despair, he might serve as an example of a man entirely shut out from the grace of God. Justly, indeed, does Paul say, that the sorrow which leads to repentance is salutary, (2 Corinthians 7:10;) but if a man stumble at the very threshold, he will derive no advantage from a confused and mistaken grief. What is more, this is a just punishment with which God at length visits the wicked, who have obstinately despised his judgment, that he gives them up to Satan to be tormented without the hope of consolation. True repentance is displeasure at sin, arising out of fear and reverence for God, and producing, at the same time, a love and desire of righteousness. Wicked men are far from such a feeling; for they would desire to sin without intermission, and even, as far as lies in their power, they endeavor to deceive both God and their own conscience, 244244 “Et Dieu, et leur propre conscience.” but notwithstanding their reluctance and opposition, they are tormented with blind horror by their conscience, so that, though they do not hate their sin, still they feel, with sorrow and distress, that it presses heavily and painfully upon them. This is the reason why their grief is useless; for they do not cheerfully turn to God, or even aim at doing better, but, being attached to their wicked desires, they pine away in torment, which they cannot escape. In this way, as I have just said, God punishes their obstinacy; for although his elect are drawn to him by severe chastisements, and as it were contrary to their will, yet he heals in due time the wounds which he has inflicted, so that they come cheerfully to him, by whose hand they acknowledge that they are struck, and by whose wrath they are alarmed. The former, therefore, while they have no hatred to sin, not only dread, but fly from the judgment of God, and thus, having received an incurable wound, they perish in the midst of their sorrows. If Judas had listened to the warning of Christ, there would still have been place for repentance; but since he despised so gracious an offer of salvation, he is given up to the dominion of Satan, that he may throw him into despair. But if the Papists were right in what they teach in their schools about repentance, we could find no defect in that of Judas, to which their definition of repentance fully applies; for we perceive in it contrition of heart, and confession of the mouth, and satisfaction of deed, as they talk. Hence we infer, that they take nothing more than the bark; for they leave out what was the chief point, the conversion of the man to God, when the sinner, broken down by shame and fear, denies himself so as to render obedience to righteousness. 4. What is that to us? Here is described the stupidity and madness of the priests, since even after having been warned by the dreadful example of Judas, still they do not think about themselves. I do acknowledge that hypocrites, as they are accustomed to flatter themselves, had some plausible excuse at hand for distinguishing between their case and that of Judas; for they did not think that they were partakers of his crime, though they abused the treachery of Judas. But Judas not only confesses that he has sinned, but asserts the innocence of Christ; from which it follows, that they had meditated the death of a righteous man, and, therefore, that they were guilty of a detestable murder. Nor is there any room to doubt that God intended to sear their consciences with a hot iron, to discover the hidden corruption. Let us therefore learn, that when we see wicked persons, with whom we have any thing in common, filled with alarm, those are so many excitements to repentance, and that they who neglect such excitements aggravate their criminality. We ought also to believe, that the crime of one man can have no effect in acquitting all those who are in any way involved in it; and still more, that the leading perpetrators of a crime can gain no advantage by distinguishing between themselves and their agents, that they may not suffer the same punishment. 5. And he went away, and strangled himself. This is the price for which Satan sells the allurements by which he flatters wicked men for a time. He throws them into a state of fury, so that, voluntarily cutting themselves off from the hope of salvation, they find no consolation but in death. Though others would have permitted Judas to enjoy the thirty pieces of silver, by which he had betrayed Christ and his own salvation, he throws them down, and not only deprives himself of the use of them, but, along with the base reward of the death of Christ, he throws away also his own life. Thus, though God does not put forth his hand, wicked men are disappointed of their desires, so that, when they have obtained their wishes, they not only deprive themselves of the enjoyment of unsatisfying benefits, but even make cords for themselves. But though they are their own executioners by punishing themselves, they do not in any respect alleviate or diminish the severity of the wrath of God. 6. It is not lawful for us to throw it into the treasury. Hence it plainly appears that hypocrites, by attending to nothing more than the outward appearance, are guilty of gross trifling with God. Provided that they do not violate their Corban, (Mark 7:11,) they imagine that in other matters they are pure, and give themselves no concern about the infamous bargain, by which they, not less than Judas, had provoked against themselves the vengeance of God. But if it was unlawful to put into the sacred treasury the price of blood, why was it lawful for them to take the money out of it? for all their wealth was derived from the offerings of the temple, and from no other source did they take what they now scruple to mingle again with it as being polluted. Now, whence came the pollution but from themselves? 8. For a burying-place to strangers. The more that wicked men endeavor to conceal their enormities, the more does the Lord watch over them to bring those enormities to light. They hoped that, by an honorable disguise, they would bury their crime, were they to purchase a barren field for burying strangers. But the wonderful providence of God turns this arrangement to an opposite result, so that this field became a perpetual memorial of that treason, which had formerly been little known. For it was not themselves that gave this name to the place, but after the occurrence was generally known, the field was called, by common consent, The field of blood; as if God had commanded that their disgrace should be in every man’s mouth. It was a plausible design to provide a burying-place for strangers, if any of those who came up to Jerusalem from distant countries, for the purpose of sacrificing, should happen to die there. As some of them were of the Gentiles, I do not disapprove of the opinion of some ancient writers, that this symbol held out the hope of salvation to the Gentiles, because they were included in the price of the death of Christ; but as that opinion is more ingenious than solid, I leave it undetermined. The word corbana, (treasury,) is Chaldaic, and is derived from the Hebrew word (קרבן), (corban,) of which we have spoken elsewhere. 9. Then was fulfilled what was spoken by Jeremiah the prophet. How the name of Jeremiah crept in, I confess that I do not know nor do I give myself much trouble to inquire. The passage itself plainly shows that the name of Jeremiah has been put down by mistake, instead of Zechariah, (11:13;) for in Jeremiah we find nothing of this sort, nor any thing that even approaches to it. Now that other passage, if some degree of skill be not used in applying it, might seem to have been improperly distorted to a wrong meaning; but if we attend to the rule which the apostles followed in quoting Scripture, we shall easily perceive that what we find there is highly applicable to Christ. The Lord, after having complained that his labors were of no avail, so long as he discharged the office of a shepherd, says that he is compelled by the troublesome and unpleasant nature of the employment to relinquish it altogether, and, therefore, declares that he will break his crook, and will be a shepherd no longer. He afterwards adds, that when he asked his salary, they gave him thirty pieces of silver. The import of these words is, that he was treated quite contemptuously as if he had been some mean and ordinary laborer. For the ceremonies and vain pretenses, by which the Jews recompensed his acts of kindness, are compared by him to thirty pieces of silver, as if they had been the unworthy and despicable hire of a cowherd or a day-laborer; and, therefore, he bids them throw it before a potter in the temple; as if he had said: “As for this fine present which they make to me, which would not be less dishonorable in me to accept than it is contemptuous in them to offer it, let them rather spend it in purchasing tiles or bricks for repairing the chinks of the temple.” To make it still more evident that Christ is the God of armies, towards whom the people had been from the beginning malicious and ungrateful, when he was manifested in the flesh, (1 Timothy 3:16,) it became necessary that what had formerly been spoken figuratively should now be literally and visibly accomplished in his person. So, then, when he was compelled by their malice to take leave of them, and to withdraw his labors from them as unworthy of such a privilege, they valued him at thirty pieces of silver. And this disdain of the Son of God was the crowning act of their extreme impiety. The price of him that was valued. Matthew does not quote the words of Zechariah; for he merely alludes to the metaphor, under which the Lord then complains of the ingratitude of the people. But the meaning is the same, that while the Jews ought to have entirely devoted themselves, and all that they possessed, to the Lord, they contemptuously dismissed him with a mean hire; as if, by governing them for so many ages, he had deserved nothing more than any cowherd would have received for the labors of a single year. He complains, therefore, that though he is beyond all estimation, he was rated by them at so low a price. Whom they of the children of Israel did value. This expression, which he uses towards the close, must be taken in a general sense. Judas had struck a bargain with the priests, who were the avowed representatives of the whole people; so that it was the Jews who set up Christ for sale, and he was sold, as it were, by the voice of the public crier. The price was such as was fit to be given to a potter. 10. As the Lord appointed me. By this clause Matthew confirms the statement, that this was not done without the providence of God; because, while they have a different object in view, they unconsciously fulfill an ancient prediction. For how could it have occurred to them to purchase a field from a potter, if the Lord had not turned their blameworthy conduct so as to carry into execution his own purpose? Matthew 27:11. Now Jesus stood before the governor. Though it was a shocking exhibition, and highly incompatible with the majesty of the Son of God, to be dragged before the judgment-seat of a profane man, to be tried on the charge of a capital offense, as a malefactor in chains; yet we ought to remember that; our salvation consists in the doctrine of the cross, which is folly to the Greeks, and an offense to the Jews, For the Son of God chose to stand bound before an earthly judge, and there to receive sentence of death, 253253 “Et là estre traitté comme un criminel digne de mort;” — “and there to be reated as a criminal worthy of death.” in order that we, delivered from condemnation, may not fear to approach freely to the heavenly throne of God. If, therefore, we consider what advantage we reap from Christ having been tried before Pilate, the disgrace of so unworthy a subjection will be immediately washed away. And certainly none are offended at the condemnation of Christ, 254254 “De la condamnation à laquelle Christ s’est soumis;” — “at the condemnation to which Christ submitted.” but those who are either proud hypocrites, or stupid and gross despisers of God, who are not ashamed of their own iniquity. So then, the Son of God stood, as a criminal, before a mortal man, and there permitted himself to be accused and condemned, that we may stand boldly before God. His enemies, indeed, endeavored to fasten upon him everlasting infamy; but we ought rather to look at the end to which the providence of God directs us. For if we recollect how dreadful is the judgment-seat of God, and that we could never have been acquitted there, unless Christ had been pronounced to be guilty on earth, we shall never be ashamed of glorying in his chains. Again, whenever we hear that Christ stood before Pilate with a sad and dejected countenance, let us draw from it grounds of confidence, that, relying on him as our intercessor, we may come into the presence of God with joy and alacrity. To the same purpose is what immediately follows: he did not answer him a single word. Christ was silent, while the priests were pressing upon him on every hand; and it was, in order that he might open our mouth by his silence. For hence arises that distinguished privilege of which Paul speaks in such magnificent terms, (Romans 8:15,) that we can boldly cry, Abba, Father; to which I shall immediately refer again. Art thou the King of the Jews? Although they attempted to overwhelm Christ by many and various accusations, still it is probable that they maliciously seized on the title of King, in order to excite greater odium against him on the part of Pilate. For this reason Luke expressly represents them as saying, we have found him subverting the nation, and forbidding to give tribute to caesar, saying that he is the Christ, A King Nothing could have been more odious than this crime to Pilate, whose greatest anxiety was to preserve the kingdom in a state of quietness. From the Evangelist John we learn that he was accused on various grounds; but it is evident from the whole of the narrative that this was the chief ground of accusation. In like manner, even at the present day, Satan labors to expose the Gospel to hatred or suspicion on this plea, as if Christ, by erecting his kingdom, were overturning all the governments of the world, and destroying the authority of kings and magistrates. Kings too are, for the most part, so fiercely haughty, that they reckon it impossible for Christ to reign without some diminution of their own power; and, therefore, they always listen favorably to such an accusation as that which was once brought unjustly against Christ. On this account Pilate, laying aside all the other points, attends chiefly to the sedition; because, if he had ascertained that Christ had in any way disturbed the public peace, he would gladly have condemned him without delay. This is the reason why he asks him about the kingdom. According to the three Evangelists, the answer of Christ is ambiguous; but we learn from John (18:36) that Christ made an open acknowledgment of the fact which was alleged against him; but, at the same time, that he vindicated himself from all criminality by denying that he was an earthly king. But as he did not intend to take pains to vindicate himself, as is usually the case with criminals, the Evangelists put down a doubtful reply; as if they had said, that he did not deny that he was a king, but that he indirectly pointed out the calumny which his enemies unjustly brought against him. 12 He answered nothing. If it be asked why the Evangelists say that Christ was silent, while we have just now heard his answer from their mouth, the reason is, that he had a defense at hand, but voluntarily abstained from producing it. And, indeed, what he formerly replied about the kingdom did not arise from a desire to be acquitted, but was only intended to maintain that he was the Redeemer anciently promised, before whom every knee ought to bow, (Isaiah 45:23.) Pilate wondered at this patience; for Christ, by his silence, allowed his innocence to be suspected, when he might easily have refuted frivolous and unfounded calumnies. The integrity of Christ was such that the judge saw it plainly without any defense. But Pilate wished that Christ might not neglect his own cause, and might thus be acquitted without giving offense to many people. And up to this point, the integrity of Pilate is worthy of commendation, because, from a favorable regard to the innocence of Christ, he urges him to defend himself. But that we may not, like Pilate, wonder at the silence of Christ, as if it had been unreasonable, we must attend to the purpose of God, who determined that his Son—whom he had appointed to be a sacrifice to atone for our sins—should be condemned as guilty in our room, though in himself he was pure. Christ therefore was at that time silent, that he may now be our advocate, and by his intercession may deliver us from condemnation. He was silent, that we may boast that by his grace we are righteous. And thus was fulfilled the prediction of Isaiah, (53:7,) that he was led as a sheep to the slaughter. And yet he gave, at the same time, that good confession, which Paul mentions, (1 Timothy 6:12,) a confession not by words, but by deeds; not that by which he consulted his own advantage, but that by which he obtained deliverance for the whole human race. Matthew 27:15. Now the governor was wont at the festival Here is described to us, on the one hand, the insatiable cruelty of the priests, and, on the other, the furious obstinacy of the people; for both must have been seized with astonishing madness, when they were not satisfied with conspiring to put to death an innocent man, if they did not also, through hatred of him, release a robber. Thus wicked men after having once begun to fall, are driven headlong by Satan, so that they shrink from no crime, however detestable, but, blinded and stupefied, add sin to sin. There can be no doubt that Pilate, in order to prevail upon them through shame, selected a very wicked man, by contrast with whom Christ might be set free; and the very atrocity of the crime of which Barabbas was guilty ought justly to have made the resentment of the people to fall on him, that by comparison with him, at least, Christ might be released. But no disgrace makes either the priests, or the whole nation, afraid to ask that a seditious man and a murderer should be granted to them. Meanwhile, we ought to consider the purpose of God, by which Christ was appointed to be crucified, as if he had been the basest of men. The Jews, indeed, rage against him with blinded fury; but as God had appointed him to be a sacrifice (κάθαρμα) to atone for the sins of the world, 259259 “D’autant que Dieu l’avoit ordonné pour estre celuy sur lequel seroyent mis tousles pechez du monde,, à fin que l’expiation et purgation en fust faite;” — “because God had appointed him to be the person on whom should be laid the sins of the world, in order that the expiation and cleansing of them might be accomplished.” he permitted him to be placed even below a robber and murderer. That the Son of God was reduced so low none can properly remember without the deepest horror, and displeasure with themselves, and detestation of their own crimes. But hence also arises no ordinary ground of confidence; for Christ was sunk into the depths of ignominy, that he might obtain for us, by his humiliation, an ascent to the heavenly glory: he was reckoned worse than a robber, that he might admit us to the society of the angels of God. If this advantage be justly estimated, it will be more than sufficient to remove the offense of the cross. The custom of having one of the prisoners released by the governor on the festival, to gratify the people, was a foolish and improper practice, and, indeed, was an open abuse of the worship of God; for nothing could be more unreasonable than that festivals should be honored by allowing crimes to go unpunished. God has armed magistrates with the sword, that they may punish with severity those crimes which cannot be tolerated without public injury; and hence it is evident that lie does not wish to be worshipped by a violation of laws and punishments. But since nothing ought to be attempted but by the rule of his word, all that men gain by methods of worshipping God which have been rashly contrived by themselves is, that under the pretense of honoring, they often throw dishonor upon Him. We ought therefore to preserve such moderation, as not to offer to God any thing but what he requires; for he is so far from taking pleasure in profane gift that they provoke his anger the more. 19. While he was sitting on the judgment-seat. Although the thoughts which had passed through the mind of Pilate’s wife during the day might be the cause of her dream, yet there can be no doubt that she suffered these torments, not in a natural way, (such as happens to us every day,) but by an extraordinary inspiration of God. It has been commonly supposed that the devil stirred up this woman, in order to retard the redemption of mankind; which is in the highest degree improbable, since it was he who excited and inflamed, to such a degree, the priests and scribes to put Christ to death. We ought to conclude, on the contrary, that God the Father took many methods of attesting the innocence of Christ, that it might evidently appear that he suffered death in the room of others, — that is, in our room. God intended that Pilate should so frequently acquit him with his own mouth before condemning him, that in his undeserved condemnation the true satisfaction for our sins might be the more brightly displayed. Matthew expressly mentions this, that none may wonder at the extreme solicitude of Pilate, when he debates with the people, in the midst of a tumult, for the purpose of saving the life of a man whom he despised. And, indeed, by the terrors which his wife, had suffered during the night, God compelled him to defend the innocence of his own Son; not to rescue him from death, but only to make it manifest, that in the room of others he endured that punishment which he had not deserved. As to dreams, which serve the purpose of visions, we have spoken elsewhere. 20. But the chief priests and elder’s persuaded the multitude. The Evangelist points out the chief instigators of the wicked proceedings; not that the foolish credulity of the people, who were influenced by others, admits of any excuse; but for the purpose of informing us that they were not, of their own accord, hostile to Christ, but that, having sold themselves to gratify the priests, they forget all justice and modesty, 260260 “Toute equité mosiste, et honnesteté:” — “all justice, modesty, and propriety.” as well as their own salvation. Hence we learn how pernicious is the influence of wicked men, who can easily turn in every direction, to all kind of wickedness, the giddy and changeful multitude. Yet we must attend to the design of the Evangelist, which was to show, that the death of Christ was so eagerly demanded by the voice of the people, not because he was universally hated, but because the greater part of them, ambitiously desirous to follow the inclination of their rulers, threw aside all regard to justice, and might be said to have sold and enslaved their tongue to the wicked conspiracy of a few. 22. What then shall I do with Jesus? Perceiving that they are so blinded by madness, that they do not hesitate, to their own great dishonor, to rescue a robber from death, Pilate resorts to another expedient for touching them to the quick, and bringing them to a sound mind. He argues that the death of Christ would bring disgrace on themselves, because it had been commonly reported of Jesus, that he was the King and the Christ. As if he had said, “If you have no compassion for the man, pay some regard, at least, to your own honor; for it will be generally thought by foreigners, that he was put to death for a chastisement to you all.” 261261 “Pour vous chastier, et vous faire despit à tous;” — “to chastise you, and pour contempt on you all.” Yet even this did not abate the fierceness of their cruelty, or hinder them from proceeding to manifest a greater degree of opposition to the public interests than of private hostility to Christ. Thus, according to Mark, Pilate, in order to wound them still more deeply, says that even themselves call Jesus the King; meaning, that this title was constantly used, as if it had been his ordinary surname. Yet, throwing aside all shame, they obstinately insist on the murder of Christ, which brought along with it the disgrace of the whole nation. The Evangelist John (14:15) states a reply, which the other three Evangelists do not mention; namely, that they had no king but Caesar. Thus they choose rather to be deprived of the hope of the promised redemption, and to be devoted to perpetual slavery, than to receive the Redeemer, whom God had offered to them. Matthew 27:24. But Pilate, perceiving that he gained nothing by it. As sailors, who have experienced a violent tempest, at last give way, and permit themselves to be carried out of the proper course; so Pilate, finding himself unable to restrain the commotion of the people, lays aside his authority as a judge, and yields to their furious outcry. And though he had long attempted to hold out, still the necessity does not excuse him; for he ought rather to have submitted to any amount of suffering than to have swerved from his duty. Nor is his guilt alleviated by the childish ceremony which he uses; for how could a few drops of water wash away the stain of a crime which no satisfaction of any kind could obliterate? His principal object in doing so was not to wash out his stains before God, but to exhibit to the people a Mark of abhorrence, to try if perhaps he might lead them to repent of their fury; as if he had employed such a preface as this, “Lo, you compel me to an unrighteous murder, to which I cannot come but with trembling and horror. What then shall become of you, and what dreadful vengeance of God awaits you, who are the chief actors in the deed?” But whatever might be the design of Pilate, God intended to testify, in this manner, the innocence of his Son, that it might be more manifest that in him our sins were condemned. The supreme and sole Judge of the world is placed at the bar of an earthly judge, is condemned to crucifixion as a malefactor, and — what is more — is placed between two robbers, as if he had been the prince of robbers. A spectacle so revolting might, at first sight, greatly disturb the senses of men, were it not met by this argument, that the punishment which had been due to us was laid on Christ, so that, our guilt having now been removed, we do not hesitate to come into the presence of the Heavenly Judge. Accordingly, the water, which was of no avail for washing away the filth of Pilate, ought to be efficacious, in the present day, for a different purpose, to cleanse our eyes from every obstruction, that, in the midst of condemnation, they may clearly perceive the righteousness of Christ. 25. His blood be on us. There can be no doubt that the Jews pronounced this curse on themselves without any concern, as if they had been fully convinced that they had a righteous cause before God; but their inconsiderate zeal carries them headlong, so that, while they commit an irreparable crime, they add to it a solemn imprecation, by which they cut themselves off from the hope of pardon. Hence we infer how carefully we ought to guard against headlong rashness in all our judgments. For when men refuse to make inquiry, and venture to decide in this or the other matter according to their own fancy, blind impulse must at length carry them to rage. And this is the righteous vengeance of God with which he visits the pride of those who do not deign to take the trouble of distinguishing between right and wrong. The Jews thought that, in slaying Christ, they were performing a service acceptable to God; but whence arose this wicked error, unless from wicked obstinacy, and from despising God himself? Justly, therefore, were they abandoned to this rashness of drawing upon themselves final ruin. But when the question relates to the worship of God and his holy mysteries, let us learn to open our eyes, and to inquire into the matter with reverence and sobriety, lest through hypocrisy and presumption we become stupefied and enraged. Now as God would never have permitted this execrable word to proceed from the mouth of the people, if their impiety had not been already desperate, so afterwards he justly revenged it by dreadful and unusual methods; and yet by an incredible miracle he reserved for himself some remnant, that his covenant might not be abolished by the destruction of the whole nation. He had adopted for himself the seed of Abraham, that it might be a chosen nation, a royal priesthood, his peculiar people and inheritance, The Jews now conspire, as with one voice, to renounce a favor so distinguished. Who would not say that the whole nation was utterly rooted out from the kingdom of God? But God, through their treachery, renders more illustrious the fidelity of his promise, and, to show that he did not in vain make a covenant with Abraham, he rescues from the general destruction those whom he has elected by free grace. Thus the truth of God always rises superior to all the obstacles raised by human unbelief. 26 Then he released to them Barabbas. Our three Evangelists do not mention what is related by John, (15:13,) that Pilate ascended the judgment-seat to pronounce sentence from it; for they only state that the clamor of the people and the confused tumult prevailed on him basely to deliver up Christ to death. But both of these things must be observed, that a compliance was forced from him contrary to his will, and yet that he exercised the office of a judge in condemning him whom he pronounces to be innocent. For if the Son of God had not been free from all sin, we would have had no right to look for satisfaction from his death; and, on the other hand, if he had not become our surety, to endure the punishment which we had deserved, we would now have been involved in the condemnation of our sins. So then God determined that his Son should be condemned in a solemn manner, that he might acquit us for his sake. But even the severity of the punishment serves to confirm our faith, not less than to impress our minds with dread of the wrath of God, and to humble us by a conviction of our miseries. For if we are desirous to profit aright by meditating on the death of Christ, we ought to begin with cherishing abhorrence of our sins, in proportion to the severity of the punishment which he endured. This will cause us not only to feel displeasure and shame of ourselves, but to be penetrated with deep grief, and therefore to seek the medicine with becoming ardor, and at the same time to experience confusion and trembling. For we must have hearts harder than stones, if we are not cut to the quick by the wounds of the Son of God, if we do not hate and detest our sins, for expiating which the Son of God endured so many torments. But as this is a display of the dreadful vengeance of God, so, on the other hand, it holds out to us the most abundant grounds of confidence; for we have no reason to fear that our sins, from which the Son of God acquits us by so valuable a ransom, will ever again be brought into judgment before God. For not only did he endure an ordinary kind of death, in order to obtain life for us, but along with the cross he took upon him our curse, that no uncleanness might any longer remain in us. 27. Then the soldiers of the governor. It is not without reason that these additional insults are related. We know that it was not some sort of ludicrous exhibition, when God exposed his only-begotten Son to every kind of reproaches. First, then, we ought to consider what we have deserved, and, next, the satisfaction offered by Christ ought to awaken us to confident hope. Our filthiness deserves that God should hold it in abhorrence, and that all the angels should spit upon us; but Christ, in order to present us pure and unspotted in presence of the Father, resolved to be spat upon, and to be dishonored by every kind of reproaches. For this reason, that disgrace which he once endured on earth obtains for us favor in heaven, and at the same time restores in us the image of God, which had been not only stained, but almost obliterated, by the pollutions of sin. Here, too, is brightly displayed the inconceivable mercy of God towards us, in bringing his only-begotten Son so low on our account. This was also a proof which Christ gave of his astonishing love towards us, that there was no ignominy to which he refused to submit for our salvation. but these matters call for secret meditation, rather than for the ornament of words. We are also taught that the kingdom of Christ ought not to be estimated by the sense of the flesh, but by the judgment of faith and of the Spirit. For so long as our minds grovel in the world, we look: upon his kingdom not only as contemptible, but even as loaded with shame and disgrace; but as soon as our minds rise by faith to heaven, not only will the spiritual majesty of Christ be presented to us, so as to obliterate all the dishonor of the cross, but the spittings, scourgings, blows, and other indignities, will lead us to the contemplation of his glory; as Paul informs us, that God hath given him a name, and the highest authority, that before him every knee might bow, because he willingly emptied himself (ἐκένωσε) even to the death of the cross, If, therefore, even in the present day, the world insolently mocks at Christ, let us learn to rise above these offenses by elevated faith; and let us not stop to inquire, what unworthy opposition is made to Christ by wicked men, but with what ornaments the Father hath clothed him, with what scepter and with what crown he hath adorned him, so as to raise him high, not only above men, but even above all the angels. Mark uses the word purple instead of scarlet; but though these are different colors, we need not trouble ourselves much about that matter. That Christ was clothed with a costly garment is not probable; and hence we infer that it was not purple, but something that bore a resemblance to it, as a painter counterfeits truth by his likenesses. 32. They found a man, a Cyrenian. This circumstance points out the extreme cruelty both of the Jewish nation and of the soldiers. There is no reason to doubt that it was then the custom for malefactors to carry their own crosses to the place of punishment, but as the only persons who were crucified were robbers, who were men of great bodily strength, they were able to bear such a burden. It was otherwise with Christ, so that the very weakness of his body plainly showed that it was a lamb that was sacrificed. Perhaps, too, in consequence of having been mangled by scourging, and broken down by many acts of outrage, he bent under the weight of the cross. Now the Evangelists relate that the soldiers constrained a man who was a peasant, and of mean rank, to carry the cross; because that punishment was reckoned so detestable, that every person thought himself polluted, if he only happened to put his hand to it. 265265 “S’il luy fust advenu d’y mettre la main.” But God ennobles by his heralds the man who was taken from the lowest dregs of the people to perform a mean and infamous office; for it is not a superfluous matter, that the Evangelists not only mention his name, but inform us also about his country and his children. Nor can there be any doubt that God intended, by this preparation, to remind us that we are of no rank or estimation in ourselves, and that it is only from the cross of his Son that we derive eminence and renown. Matthew 27:33. And they came to the place. Jesus was brought to the place where it was customary to execute criminals, that his death might be more ignominious. Now though this was done according to custom, still we ought to consider the loftier purpose of God; for he determined that his Son should be cast out of the city as unworthy of human intercourse, that he might admit us into his heavenly kingdom with the angels. For this reason the apostle, in the Epistle to the Hebrews, (13:12,) refers it to an ancient figure of the law. For as God commanded his people to burn without the camp the bodies of those animals, the blood of which was carried into the sanctuary to make atonement for sins, (Exodus 29:14; Leviticus 16:27;) so he says that Christ went out of the gate of the city, that, by taking upon him the curse which pressed us down, he might be regarded as accursed, and might in this manner atone for our sins. 272272 “Et effeçast nos peche, et en fist la satisfaction;” — “and might blot out our sins, and make satisfaction for them.” Now the greater the ignominy and disgrace which he endured before the world, so much the more acceptable and noble a spectacle did he exhibit in his death to God and to the angels. For the infamy of the place did not hinder him from erecting there a splendid trophy of his victory; nor did the offensive smell of the carcasses which lay there hinder the sweet savor of his sacrifice from diffusing itself throughout the whole world, and penetrating even to heaven. 34. And they gave him vinegar. Although the Evangelists are not so exact in placing each matter in its due order, as to enable us to fix the precise moment at which the events occurred; yet I look upon it as a probable conjecture that, before our Lord was elevated on the cross, there was offered to him in a cup, according to custom, wine mingled with myrrh, or some other mixture, which appears to have been compounded of gall and vinegar. It is sufficiently agreed, indeed, among nearly all interpreters, that this draught was different from that which is mentioned by John, (14:29,) and of which we shall speak very soon. I only add, that I consider the cup to have been offered to our Lord when he was about to be crucified; but that after the cross was lifted up, a sponge was then dipped and given to him. At what time he began to ask something to drink, I am not very anxious to inquire; but when we compare all the circumstances, it is not unreasonable to suppose that, after he had refused that bitter mixture, it was frequently in derision presented to his lips. For we shall find Matthew afterwards adding that the soldiers, while they were giving him to drink, upbraided him for not being able to rescue himself from death. Hence we infer that, while the remedy was offered, they ridiculed the weakness of Christ, because he had complained that he was forsaken by God, (Matthew 27:49.) As to the Evangelist John’s narrative, it is only necessary to understand that Christ requested that some ordinary beverage might be given him to assuage his thirst, but that vinegar, mingled with myrrh and gall, was attempted to be forced upon him for hastening his death. But he patiently bore his torments, so that the lingering pain did not lead him to desire that his death should be hastened; for even this was a part of his sacrifice and obedience, to endure to the very last the lingering exhaustion. They are mistaken, in my opinion, who look upon the vinegar as one of the torments which were cruelly inflicted on the Son of God. There is greater probability in the conjecture of those who think that this kind of beverage had a tendency to promote the evacuation of blood, and that on this account it was usually given to malefactors, for the purpose of accelerating their death. Accordingly, Mark calls it wine mingled with myrrh. Now Christ, as I have just now hinted, was not led to refuse the wine or vinegar so much by a dislike of its bitterness, as by a desire to show that he advanced calmly to death, according to the command of the Father, and that he did not rush on heedlessly through want of patience for enduring pain. Nor is this inconsistent with what John says, that the Scripture was fulfilled, In my thirst they gave me vinegar to drink. For the two accounts perfectly agree with each other; that a remedy was given to him in order to put an end to the torments of a lingering death, and yet that Christ was in every respect treated with harshness, so that the very alleviation was a part, or rather was an augmentation, of his pain. 35. They parted his garments. It is certain that the soldiers did this also according to custom, in dividing among themselves the clothes of a man who had been condemned to die. One circumstance was perhaps peculiar, that they cast lots on a coat which was without seam, (John 19:23.) But though nothing happened to Christ in this respect but what was done to all who were condemned to die, still this narrative deserves the utmost attention. For the Evangelists exhibit to us the Son of God stripped of his garments, in order to inform us, that by this nakedness we have obtained those riches which make us honorable in the presence of God. God determined that his own Son should be stripped of his raiment, that we, clothed with his righteousness and with abundance of all good things, may appear with boldness in company with the angels, whereas formerly our loathsome and disgraceful aspect, in tattered garments, kept us back from approaching to heaven. Christ himself permitted his garments to be torn in pieces like a prey, that he might enrich us with the riches of his victory. That it might be fulfilled which was spoken by the prophet. When Matthew says that thus was fulfilled the prediction of David, they part my garments among them, and cast the lot upon my vesture, we must understand his meaning to be, that what David complained of, as having been done to himself metaphorically and figuratively, was literally, (as the common phrase is,) and in reality, exhibited in Christ. For by the word garments David means his wealth and honors; as if he had said that, during his life, and under his own eyes, he was prey to enemies, who had robbed his house, and were so far from sparing the rest of his property, that they even carried off his wife. This cruelty is represented even more strikingly by the metaphor, when he says that his garments were divided by lot. Now as he was a shadow and image of Christ, he predicted, by the spirit of prophecy, what Christ was to suffer. In his person, therefore, this is worthy of observation, that the soldiers plundered his raiment, because in this pillage we discern the signs and marks by which he was formerly pointed out. It serves also to remove the offense with which the sense of the flesh might otherwise have regarded his nakedness, since he suffered nothing which the Holy Spirit does not declare to belong truly and properly to the person of the Redeemer. Matthew 27:37. And placed over his head. What is briefly noticed by Matthew and Mark is more fully related by Luke, (23:38,) that the inscription was written in three languages. John also describes it more largely, (14:19-22.) Under this passage my readers will find what I pass over here for the sake of brevity. I shall only say, that it did not happen without the providence of God, that the death of Christ was made known in three languages. Though Pilate had no other design than to bring reproach and infamy on the Jewish nation, yet God had a higher end in view; for by this presage he caused it to be widely known that the death of his Son would be highly celebrated, so that all nations would everywhere acknowledge that he was the King promised to the Jews. This was not, indeed, the lawful preaching of the Gospel, for Pilate was unworthy to be employed by God as a witness for his Son; but what was afterwards to be accomplished by the true ministers was prefigured in Pilate. In short, we may look upon him to be a herald of Christ in the same sense that Caiaphas was a prophet, (John 11:51.) 38. Then were crucified with him two robbers. It was the finishing stroke of the lowest disgrace when Christ was executed between two robbers; for they assigned him the most prominent place, as if’ he had been the prince of robbers. If he had been crucified apart from the other malefactors, there might have appeared to be a distinction between his case and theirs; but now he is not only confounded with them, but raised aloft, as if he had been by far the most detestable of all. On this account Mark applies to him the prediction of Isaiah, (53:12) he was reckoned among transgressors; for the prophet expressly says concerning Christ, that he will deliver his people, not by pomp and splendor, but because he will endure the punishment clue to their sins. In order that he might free us from condemnation, this kind of expiation was necessary, that he might place himself in, our room. Here we perceive how dreadful is the weight of the wrath of God against sins, for appeasing which it became necessary that Christ, who is eternal justice, should be ranked with robbers. We see, also, the inestimable love of Christ towards us, who, in order that he might admit us to the society of the holy angels, permitted himself to be classed as one of the wicked. Matthew 27:39. And they that passed by. These circumstances carry great weight; for they place before us the extreme abasement of the Son of God, that we may see more clearly how much our salvation cost him, and that, reflecting that we justly deserved all the punishments which he endured, we may be more and more excited to repentance. For in this exhibition God hath plainly showed to us how wretched our condition would have been, if we had not a Redeemer. But all that Christ endured in himself ought to be applied for our consolation. This certainly was more cruel than all the other tortures, that they upbraided, and reviled, and tormented him as one that had been cast off and forsaken by God, (Isaiah 53:4.) And, therefore, David, as the representative of Christ, complains chiefly of this among the distresses which he suffered; (Psalm 22:7.) And, indeed, there is nothing that inflicts a more painful wound on pious minds than when ungodly men, in order to shake their faith, upbraid them with being deprived of the assistance and favor of God. This is the harsh persecution with which, Paul tells us, Isaac was tormented by Ishmael, (Galatians 4:29;) not that he attacked him with the sword, and with outward violence, but that, by turning the grace of God into ridicule, he endeavored to overthrow his faith. These temptations were endured, first by David, and afterwards by Christ him-self, that they might not at the present day strike us with excessive alarm, as if they had been unusual; for there never will be wanting wicked men who are disposed to insult our distresses. And whenever God does not assist us according to our wish, but conceals his aid for a little time, it is a frequent stratagem of Satan, to allege that our hope was to no purpose, as if his promise had failed. 40. Thou who destroyedst the temple. They charge Christ with teaching falsehood, because, now that it is called for, he does not actually display the power to which he laid claim. But if their unbridled propensity to cursing had not deprived them of sense and reason, they would shortly afterwards have perceived clearly the truth of his statement. Christ had said, Destroy this temple, and after three days I will raise it up, but now they indulge in a premature triumph, and do not wait for the three days that would elapse from the commencement of its destruction. Such is the daring presumption of wicked men, when, under the pretense of the cross, they endeavor to cut them off from the hope of the future life. “Where,” say they, “is that immortal glory of which weak and credulous men are accustomed to boast? while the greater part of them are mean and despised, some are slenderly provided with food, others drag out a wretched life, amidst uninterrupted disease; others are driven about in flight, or in banishment; others pine away in prisons, and others are burnt and reduced to ashes?” Thus are they blinded by the present corruption of our outward man, so as to imagine that the hope of the future restoration of life is vain and foolish but our duty is to wait for the proper season of the promised building, and not to take it ill if we are now crucified with Christ, that we may afterwards be partakers of his resurrection, (Romans 6:5, 6.) If thou art the Son of God. Wicked men demand from Christ such a proof of His power that, by proving himself to be the Son of God, he may cease to be the Son of God. He had clothed himself with human flesh, and had descended into the world, on this condition, that, by the sacrifice of his death, he might reconcile men to God the Father. So then, in order to prove himself to be the Son of God, it was necessary that he should hang on the cross. And now those wicked men affirm that the Redeemer will not be recognized as the Son of God, unless he come clown from the cross, and thus disobey the command of his Father, and, leaving incomplete the expiation of sins, divest himself of the office which God had assigned to him. But let us learn from it to confirm our faith by considering that the Son of God determined to remain nailed to the cross for the sake of our salvation, until he had endured most cruel torments of the flesh, and dreadful anguish of soul, and even death itself. And lest we should come to tempt God in a manner similar to that in which those men tempted him, let us allow God to conceal his power, whenever it pleases Him to do so, that he may afterwards display it at his pleasure at the proper time and place. The same kind of depravity appears in the other objection which immediately follows: — 42. If he is the King, of Israel, let him now come down from the cross, and we shall believe him. For they ought not to embrace as King any one who did not answer to the description given by the prophets. But Isaiah (52:14; 53:2) and Zechariah (13:7) expressly represent Christ as devoid of comeliness, afflicted, condemned, and accursed, half-dead, poor, and despised, before he ascends the royal throne. It is therefore foolish in the Jews to desire one of an opposite character, whom they may acknowledge as King; for, by so doing, they declare that they have no good-will to the King whom the Lord had promised to give. But let us, on the contrary, that our faith may firmly rely on Christ, seek a foundation in his cross; for in no other way could he be acknowledged to be the lawful King of Israel than by fulfilling what belonged to the Redeemer. And hence we conclude how dangerous it is to depart from the word of God by wandering after our speculations. For the Jews, in consequence of having imagined to themselves a King who had been suggested to them by their own senses, rejected Christ crucified, because they reckoned it absurd to believe in him; while we regard it as the best and highest reason for believing, that he voluntarily subjected himself on our account to the ignominy of the cross. He saved others; himself he cannot save. It was an ingratitude which admits of no excuse, that, taking offense at the present humiliation of Christ, they utterly disregard all the miracles which he had formerly performed before their eyes. They acknowledge that he saved others. By what power, or by what means? Why do they not in this instance, at least, behold with reverence an evident work of God? But since they maliciously exclude, and—as far as lies in their power—endeavor to extinguish the light of God which shone in the miracles, they are unworthy of forming an accurate judgment of the weakness of the cross. Because Christ does not immediately deliver himself from death, they upbraid him with inability. And it is too customary with all wicked men to estimate the power of God by present appearances, so that whatever he does not accomplish they think that he cannot accomplish, and so they accuse him of weakness, whenever he does not comply with their wicked desire. But let us believe that Christ, though he might easily have done it, did not immediately deliver himself from death, but it was because he did not wish to deliver himself. And why did he for the time disregard his own safety, but because he cared more about the salvation of us all? We see then that the Jews, through their malice, employed, in defense of their unbelief, those things by which our faith is truly edified. 43. He trusted in God. This, as I said a little ago, is a very sharp arrow of temptation which Satan holds in his hand, when he pretends that God has forgotten us, because He does not relieve us speedily and at the very moment. For since God watches over the safety of his people, and not only grants them seasonable aid, but even anticipates their necessities, (as Scripture everywhere teaches us,) he appears not to love those whom he does not assist. Satan, therefore, attempts to drive us to despair by this logic, that it is in vain for us to feel assured o the love of God, when we do not clearly perceive his aid. And as he suggests to our minds this kind of imposition, so he employs his agents, who contend that God has sold and abandoned our salvation, because he delays to give his assistance. We ought, therefore, to reject as false this argument, that God does not love those whom he appears for a time to forsake; and, indeed, nothing is more unreasonable than to limit his love to any point of time. God has, indeed, promised that he will be our Deliverer; but if he sometimes wink at our calamities, we ought patiently to endure the delay. It is, therefore, contrary to the nature of faith, that the word now should be insisted on by those whom God is training by the cross and by adversity to obedience, and whom he entreats to pray and to call on his name; for these are rather the testimonies of his fatherly love, as the apostle tells us, (Hebrews 12:6.) But there was this peculiarity in, Christ, that, though he was the well-beloved Son, (Matthew 3:17; 17:5,) yet he was not delivered from death, until he had endured the punishment which we deserved; because that was the price by which our salvation was purchased. 273273 “Pource que c’estoit le prix de nostre salut et redemption;” — “because it was the price of our salvation and redemption.” Hence it follows again that the priests act maliciously, when they infer that he is not the Son of God, because he performs the office which was enjoined upon him by the Father. 44. And the robbers also. Matthew and Mark, by synecdoche, attribute to the robbers what was done only by one of them, as is evident from Luke And this mode of expression ought not to be accounted harsh; for the two Evangelists had no other design than to show that Christ was attacked on every hand by the reproaches of all men, so that even the robbers, who were fast dying, did not spare him. In like manner David, deploring his calamities, exhibits their violence in a strong light by saying, that he is the reproach of all sorts of men, and despised by the people. Now although they leave out the memorable narrative which Luke relates as to the other robber, still there is no inconsistency in their statement, that Christ was despised by all, down to the very robbers; for they do not speak of particular individuals, but of the class itself. Let us now, therefore, come to what is stated by Luke |