Resultados para: "Crown of thorns"

We have here Job in a post of honour and power. Though he had comfort enough in his own house, yet he did not confine himself to that. We are not born for ourselves, but for the public. When any business was to be done in the gate, the place of judgment, Job went out to it through the city (Job 29:7), not in an affectation of pomp, but in an affection to justice. Observe, Judgment was administered in the gate, in the street, in the places of concourse, to which every man might have a free access, that every one who would might be a witness to all that was said and done, and that when judgment was given against the guilty others might hear and fear. Job being a prince, a judge, a magistrate, a man in authority, among the children of the east, we are here told, I. What a profound respect was paid to him by all sorts of people, not only for the dignity of his place, but for his personal merit, his eminent prudence, integrity, and good management. 1. The people honoured him and stood in awe of him, v. 8. The gravity and majesty of his looks and mien, and his known strictness in animadverting upon every thing that was evil and indecent, commanded all about him into due decorum. The young men, who could not keep their countenances, or, it may be, were conscious to themselves of something amiss, hid themselves, and got out of his way; and the aged, though they kept their ground, yet would not keep their seats: they arose and stood up to do homage to him; those who expected honour from others gave honour to him. Virtue and piety challenge respect from all, and usually have it; but those that not only are good, but do good, are worthy of double honour. Modesty becomes those that are young and in subjection as much as majesty becomes those that are aged and in power. Honour and fear are due to magistrates, and must be rendered to them, Rom 13:7. But, if a great and good man was thus reverenced, how is the great and good God to be feared! 2. The princes and nobles paid great deference to him, Job 29:9, Job 29:10. Some think that these were inferior magistrates under him, and that the respect they paid him was due to his place, as their sovereign and supreme. It should rather seem that they were his equals in place, and joined in commission with him, and that the peculiar honour they gave him was gained by his extraordinary abilities and services. It was agreed that he excelled them all in quickness of apprehension, soundness of judgment, closeness of application, clearness and copiousness of expression; and therefore he was among his fellows an oracle of law, and counsel, and justice, and what he said all attended to and acquiesced in. When he came into court, especially when he stood up to speak to any business, the princes refrained talking, the nobles held their peace, that they might the more diligently hearken to what he said and might be sure to understand his meaning. Those that had been forward to speak their own thoughts, loved to hear themselves talk, and cared not much what any body else said, yet, when it came to Job's turn to speak, were as desirous to know his thoughts as ever they had been to vent their own. Those that suspected their own judgment were satisfied in his, and admired with what dexterity he split the hair and untied the knots which puzzled them and which they knew not what to make of. When the princes and nobles wrangled among themselves all agreed to refer the matters in dispute to Job and to abide by his judgment. Happy the men that are blessed with such eminent gifts as these; they have great opportunities of honouring God and doing good, but have great need to watch against pride. Happy the people that are blessed with such eminent men; it is a token for good to them. II. What a great deal of good he did in his place. He was very serviceable to his country with the power he had; and here we shall see what it was which Job valued himself by in the day of his prosperity. It is natural to men to have some value for themselves, and we may judge something of our own character by observing what that is upon which we value ourselves. Job valued himself, not by the honour of his family, the great estate he had, his large income, his full table, the many servants he had at his command, the ensigns of his dignity, his equipage and retinue, the splendid entertainments he gave, and the court that was made to him, but by his usefulness. Goodness is God's glory, and it will be ours; if we are merciful as God is, we are perfect as he is. 1. He valued himself by the interest he had in the esteem, affections, and prayers, of sober people; not by the studied panegyrics of the wits and poets, but the unconstrained praises of all about him. All that heard what he said, and saw what he did, how he laid out himself for the public good with all the authority and tender affection of a father to his country, blessed him, and gave witness to him, Job 29:11. Many a good word they said of him, and many a good prayer they put up for him. He did not think it an honour to make every body fear him (Oderint dum metuant - Let them hate, provided they also fear) nor to be arbitrary, and to have his own will and way, not caring what people said of him; but, like Mordecai, to be accepted of the multitude of his brethren, Est 10:3. He did not so much value the applauses of those at a distance as the attestations of those that were the witnesses of his conduct, that constantly attended him, saw him, and heard him, and could speak of their own knowledge, especially theirs who had themselves been the better for him and could speak by their own experience: such was the blessing of him who was ready to perish (Job 29:13) and who by Job's means was rescued from perishing. Let great men, and men of estates, thus do good, and they shall have praise of the same; and let those who have good done to them look upon it as a just debt they owe to their protectors and benefactors to bless them and give witness to them, to use their interest on earth for their honour and in heaven for their comfort, to praise them and pray for them. Those are ungrateful indeed who grudge these small returns. 2. He valued himself by the care he took of those that were least able to help themselves, the poor and the needy, the widows and fatherless, the blind and the lame, who could not be supposed either to merit his favour or ever to be in a capacity to recompense it. (1.) If the poor were injured or oppressed, they might cry to Job, and, if he found the allegations of their petitions true, they had not only his ear and his bowels, but his hand too: He delivered the poor that cried (Job 29:12) and would not suffer them to be trampled upon and run down. Nay (Job 29:16), he was a father to the poor, not only a judge to protect them and to see that they were not wronged, but a father to provide for them and to see that they did not want, to counsel and direct them, and to appear and act for them upon all occasions. It is no disparagement to the son of a prince to be a father to the poor. (2.) The fatherless that had none to help them found Job ready to help them, and, if they were in straits, to deliver them. He helped them to make the best of what little they had, helped them to pay what they owed and to get in what was owing to them, helped them out into the world, helped them into business, helped them to it, and helped them in it; thus should the fatherless be helped. (3.) Those that were ready to perish he saved from perishing, relieving those that were hungry and ready to perish for want, taking care of those that were sick, that were outcasts, that were falsely accused, or in danger of being turned out of their estates unjustly, or, upon any other account, were ready to perish. The extremity of the peril, as it quickened Job to appear the more vigorously for them, so it made his seasonable kindness the more affecting and the more obliging, and brought their blessings the more abundantly upon him. (4.) The widows that were sighing for grief, and trembling for fear, he made to sing for joy, so carefully did he protect them and provide for them, and so heartily did he espouse their interest. It is a pleasure to a good man, and should be so to a great man, to give those occasion to rejoice that are most acquainted with grief. (5.) Those that were upon any account at a loss Job gave suitable and seasonable relief to (Job 29:15): I was eyes to the blind, counselling and advising those for the best that knew not what to do, and feet to the lame, assisting those with money and friends that knew what they should do, but knew not how to compass it. Those we best help whom we help out in that very thing wherein they are defective and most need help. We may come to be blind or lame ourselves, and therefore should pity and succour those that are so, Isa 35:3, Isa 35:4; Heb 12:13. 3. He valued himself by the conscience he made of justice and equity in all his proceedings. His friends had unjustly censured him as an oppressor. "So far from that," says he, "I always made it my business to maintain and support right." (1.) He devoted himself to the administration of justice (Job 29:14): I put on righteousness and it clothed me, that is, he had an habitual disposition to execute justice and put on a fixed resolution to do it. It was the girdle of his lions, Isa 11:5. It kept him tight and steady in all his motions. He always appeared in it, as in his clothing, and never without it. Righteousness will clothe those that put it on; it will keep them warm, and be comfortable to them; it will keep them safe, and fence them against the injuries of the season; it will adorn them, and recommend them to the favour both of God and man. (2.) He took pleasure in it, and, as I may say, a holy delight. He looked upon it as his greatest glory to do justice to all and injury to none: My judgment was as a robe and a diadem. Perhaps he did not himself wear a robe and a diadem; he was very indifferent to those ensigns of honour; those were most fond of them who had least intrinsic worth to recommend them. But the settled principles of justice, by which he was governed and did govern, were to him instead of all those ornaments. If a magistrate do the duty of his place, that is an honour to him far beyond his gold or purple, and should be, accordingly, his delight; and truly if he do not make conscience of his duty, and in some measure answer the end of his elevation, his robe and diadem, his gown and cap, his sword and mace, are but a reproach, like the purple robe and crown of thorns with which the Jews studied to ridicule our Saviour; for, as clothes on a dead man will never make him warm, so robes on a base man will never make him honourable. (3.) He took pains in the business of his place (Job 29:16): The cause which I knew not I searched out. He diligently enquired into the matters of fact, patiently and impartially heard both sides, set every thing in its true light, and cleared it from false colours; he laid all circumstances together, that he might find out the truth and the merits of every cause, and then, and not until then, gave judgment upon it. He never answered a matter before he heard it, nor did he judge a man to be righteous, however he seemed, for his being first in his own cause, Pro 18:17. 4. He valued himself by the check he gave to the violence of proud and evil men (Job 29:17): I broke the jaws of the wicked. He does not say that he broke their necks. He did not take away their lives, but he broke their jaws, he took away their power of doing mischief; he humbled them, mortified them, and curbed their insolence, and so plucked the spoil out of their teeth, delivered the persons and estates of honest men from being made a prey of by them. When they had got the spoil between their teeth, and were greedily swallowing it down, he bravely rescued it, as David did the lamb out of the mouth of the lion, not fearing, though they roared and raged like a lion disappointed of his prey. Good magistrates must thus be a terror and restraint to evil-doers and a protection to the innocent, and, in order to this, they have need to arm themselves with zeal, and resolution, and an undaunted courage. A judge upon the bench has as much need to be bold and brave as a commander in the field.

Here, I. Pilate, to gratify the Jews' malice, delivers Christ to be crucified, Mar 15:15. Willing to content the people, to do enough for them (so the word is), and make them easy, that he might keep them quiet, he released Barabbas unto them, who was the scandal and plague of their nation, and delivered Jesus to be crucified, who was the glory and blessing of their nation. Though he had scourged him before, hoping that would content them, and then not designing to crucify him, yet he went on to that; for no wonder that he who could persuade himself to chastise one that was innocent (Luk 23:16), could by degrees persuade himself to crucify him. Christ was crucified, for that was, 1. A bloody death, and without blood no remission, Heb 9:22. The blood is the life (Gen 9:4); it is the vehicle of the animal spirits, which connect the soul and body, so that the exhausting of the blood is the exhausting of the life. Christ was to lay down his life for us, and therefore shed his blood. Blood made atonement for the soul (Lev 17:11), and therefore in every sacrifice of propitiation special order was given for the pouring out of the blood, and the sprinkling of that before the Lord. Now, that Christ might answer all these types, he shed his blood. 2. It was a painful death; the pains were exquisite and acute, for death made its assaults upon the vitals by the exterior parts, which are quickest of sense. Christ died, so as that he might feel himself die, because he was to be both the priest and the sacrifice; so that he might be active in dying; because he was to make his soul an offering for sin. Tully calls crucifixion, Teterrimum supplicium - A most tremendous punishment: Christ would meet death in its greatest terror, and so conquer it. 3. It was a shameful death, the death of slaves, and the vilest malefactors; so it was accounted among the Romans. The cross and the shame are put together. God having been injured in his honour by the sin of man, it is in his honour that Christ makes him satisfaction, not only by denying himself in, and divesting himself of, the honours due to his divine nature, for a time, but by submitting the greatest reproach and ignominy the human nature was capable of being loaded with. Yet this was not the worst. 4. It was a cursed death; thus it was branded by the Jewish law (Deu 21:23); He that is hanged, is accursed of God, is under a particular mark of God's displeasure. It was the death that Saul's sons were put to, when the guilt of their father' bloody house was to be expiated, Sa2 21:6. Haman and his sons were hanged, Est 7:10; Est 9:13. We do not read any of the prophets of the Old Testament that were hanged; but now that Christ has submitted to be hanged upon a tree, the reproach and curse of that kind of death are quite rolled away, so that it ought to be any hindrance to the comfort of those who die either innocently or penitently, nor any diminution fRom. but rather an addition to, the glory of those who die martyrs for Christ, to be as he was, hanged upon a tree. II. Pilate, to gratify the gay humour of the Roman soldiers, delivered him to them, to be abused and spitefully treated, while they were preparing for the execution. They called together the whole regiment that was then in waiting, and they went into an inner hall, where they ignominiously abused our Lord Jesus, as a king, just as in the high priest's hall his servants had ignominiously abused him as a Prophet and Saviour. 1. Do kings wear robes of purple or scarlet? They clothed him with purple. This abuse done to Christ in his apparel should be an intimation to Christians, not to make the putting on of apparel their adorning, Pe1 3:4. Shall a purple or scarlet robe be matter of pride to a Christian, which was matter of reproach and shame to Christ. 2. Do kings wear crowns? They platted a crown of thorns, and put it on his head. A crown of straw, or rushes, would have been banter enough; but this was pain also. He wore the crown of thorns which we had deserved, that we might wear the crown of glory which he merited. Let us be taught by these thorns, as Gideon taught the men of Succoth, to hate sin, and be uneasy under it, and to be in love with Jesus Christ, who is here a lily among thorns. If we be at any time afflicted with a thorn in the flesh, let it be our comfort, that our high priest is touched with the feelings of our infirmities, having himself known what thorns in the flesh meant. 3. Are kings attended with the acclamations of their subjects, O king, live for ever? That also is mimicked; they saluted him with "Hail, King of the Jews; such a prince, and such a people, even good enough for one another." 4. Kings have sceptres put into their hand, marks of dominion, as the crown is of dignity; to imitate this, they put a reed in his right hand. Those that despise the authority of Jesus Christ, as not to be observed and obeyed, who regard not either the precepts of his word, or the threatenings of his wrath, do, in effect, put a reed in his hand; nay, and, as these here, smite him on the head with it, such is the indignity they do him. 5. Subjects, when they swear allegiance, were wont to kiss their sovereign; and this they offered to do, but, instead of that, spit upon him. 6. Kings used to be addressed upon the knee; and this also they brought into the jest, they bowed the knee, and worshipped him; this they did in scorn, to make themselves and one another laugh. We were by sin become liable to everlasting shame and contempt, to deliver us from which, our Lord Jesus submitted to this shame and contempt for us. He was thus mocked, not in his own clothes, but in another's, to signify that he suffered not for his own sin; the crime was ours, the shame his. Those who pretend subjection to Christ, but at the same time give themselves up to the service of the world and the flesh, do, in effect, the same that they did, who bowed the knee to him in mockery, and abused him with, Hail, king of the Jews, when they said, We have no king but Caesar. Those that bow the knee to Christ, but do not bow the soul, that draw nigh to him with their mouths, and honour him with their lips, but their hearts are far from him, put the same affront upon him that these here did. III. The soldiers, at the hour appointed, led him away from Pilate's judgment-hall to the place of execution (Mar 15:20), as a sheep to the slaughter; he was led forth with the workers of iniquity, though he did no sin. But lest his death, under the load of his cross, which he was to carry, should prevent the further cruelties they intended, they compelled one Simon of Cyrene to carry his cross for him. He passed by, coming out of the country or out of the fields, not thinking of any such matter. Note, We must not think it strange, if crosses come upon us suddenly, and we be surprised by them. The cross was a very troublesome unwieldy load: but he that carried it a few minutes, had the honour to have his name upon the record in the book of God, though otherwise an obscure person; so that, wherever this gospel is preached; so that, wherever this gospel is preached, there shall this be told for a memorial to him: in like manner, though no affliction, no cross, for the present, be joyous, but grievous, yet afterward it yields a crown of glory to them that are exercised thereby.

This appearance of Christ to the two disciples going to Emmaus was mentioned, and but just mentioned, before (Mar 16:12); here it is largely related. It happened the same day that Christ rose, the first day of the new world that rose with him. One of these two disciples was Cleopas or Alpheus, said by the ancients to be the brother of Joseph, Christ's supposed father; who the other was is not certain. Some think it was Peter; it should seem indeed that Christ did appear particularly to Peter that day, which the eleven spoke of among themselves (Luk 24:34), and Paul mentions, Co1 15:5. But it could not be Peter that was one of the two, for he was one of the eleven to whom the two returned; and, besides, we know Peter so well as to think that if he had been one of the two he would have been the chief speaker, and not Cleopas. It was one of those that were associated with the eleven, mentioned Luk 24:9. Now in this passage of story we may observe, I. The walk and talk of these two disciples: They went to a village called Emmaus, which is reckoned to be about two hours' walk from Jerusalem; it is here said to be about sixty furlongs, seven measured miles, Luk 24:13. Whether they went thither upon business, or to see some friend, does not appear. I suspect that they were going homewards to Galilee, with an intention not to enquire more after this Jesus; that they were meditating a retreat, and stole away from their company without asking leave or taking leave; for the accounts brought them that morning of their Master's resurrection seemed to them as idle tales; and, if so, no wonder that they began to think of making the best of their way home. But as they travelled they talked together of all those things which had happened, Luk 24:14. They had not courage to confer of these things, and consult what was to be done in the present juncture at Jerusalem, for fear of the Jews; but, when they were got out of the hearing of the Jews, they could talk it over with more freedom. They talked over these things, reasoning with themselves concerning the probabilities of Christ's resurrection; for, according as these appeared, they would either go forward or return back to Jerusalem. Note, It well becomes the disciples of Christ, when they are together, to talk of his death and resurrection; thus they may improve one another's knowledge, refresh one another's memory, and stir up one another's devout affections. II. The good company they met with upon the road, when Jesus himself came, and joined himself to them (Luk 24:15): They communed together, and reasoned, and perhaps were warm at the argument, one hoping that their Master was risen, and would set up his kingdom, the other despairing. Jesus himself drew near, as a stranger who, seeing them travel the same way that he went, told them that he should be glad of their company. We may observe it, for our encouragement to keep up Christian conference and edifying discourse among us, that where but two together are well employed in work of that kind Christ will come to them, and make a third. When they that fear the Lord speak one to another the Lord hearkens and hears, and is with them of a truth; so that two thus twisted in faith and love become a threefold cord, not easily broken, Ecc 4:12. They in their communings and reasonings together were searching for Christ, comparing notes concerning him, that they might come to more knowledge of him; and now Christ comes to them. Note, They who seek Christ shall find him: he will manifest himself to those that enquire after him, and give knowledge to those who use the helps for knowledge which they have. When the spouse enquired of the watchman concerning her beloved, it was but a little that she passed from them, but she found him. Sol 3:4. But, though they had Christ with them, they were not at first aware of it (Luk 24:16): Their eyes were held, that they should not know him. It should seem, there were both an alteration of the object (for it is said in Mark that now he appeared in another form) and a restraint upon the organ (for here it is said that their eyes were held by a divine power); or, as some think, there was a confusion in the medium; the air was so disposed that they could not discern who it was. No matter how it was, but so it was they did not know him, Christ so ordering it that they might the more freely discourse with him and he with them, and that it might appear that his word, and the influence of it, did not depend upon his bodily presence, which the disciples had too much doted upon, and must be weaned from; but he could teach them, and warm their hearts, by others, who should have his spiritual presence with them, and should have his grace going along with them unseen. III. The conference that was between Christ and them, when he knew them, and they knew not him. Now Christ and his disciples, as is usual when friends meet incognito, or in a disguise, are here crossing questions. 1. Christ's first question to them is concerning their present sadness, which plainly appeared in their countenances: What manner of communications are those that you have one with another as you walk, and are sad? Luk 24:17. It is a very kind and friendly enquiry. Observe, (1.) They were sad; it appeared to a stranger that they were so. [1.] They had lost their dear Master, and were, in their own apprehensions, quite disappointed in their expectations from him. They had given up the cause, and knew not what course to take to retrieve it. Note, Christ's disciples have reason to be sad when he withdraws from them, to fast when the Bridegroom is taken from them. [2.] Though he was risen from the dead, yet either they did not know it or did not believe it, and so they were still in sorrow. Note, Christ's disciples are often sad and sorrowful even when they have reason to rejoice, but through the weakness of their faith they cannot take the comfort that is offered to them. [3.] Being sad, they had communications one with another concerning Christ. Note, First, It becomes Christians to talk of Christ. Were our hearts as full of him, and of what he has done and suffered for us, as they should be, out of the abundance of the heart the mouth would speak, not only of God and his providence, but of Christ and his grace and love. Secondly, Good company and good converse are an excellent antidote against prevailing melancholy. When Christ's disciples were sad they did not each one get by himself, but continued as he sent them out, two and two, for two are better than one, especially in times of sorrow. Giving vent to the grief may perhaps give ease to the grieved; and by talking it over we may talk ourselves or our friends may talk us into a better frame. Joint mourners should be mutual comforters; comforts sometimes come best from such. (2.) Christ came up to them, and enquired into the matter of their talk, and the cause of their grief: What manner of communications are these? Though Christ had now entered into his state of exaltation, yet he continued tender of his disciples, and concerned for their comfort. He speaks as one troubled to see their melancholy: Wherefore look ye so sadly today? Gen 40:7. Note, Our Lord Jesus takes notice of the sorrow and sadness of his disciples, and is afflicted in their afflictions. Christ has hereby taught us, [1.] To be conversable. Christ here fell into discourse with two grave serious persons, though he was a stranger to them and they knew him not, and they readily embraced him. It does not become Christians to be morose and shy, but to take pleasure in good society. [2.] We are hereby taught to be compassionate. When we see our friends in sorrow and sadness, we should, like Christ here, take cognizance of their grief, and give them the best counsel and comfort we can: Weep with them that weep. 2. In answer to this, they put a question to him concerning his strangeness. Art thou only a stranger in Jerusalem, and hast not known the things that are come to pass there in these days? Observe, (1.) Cleopas gave him a civil answer. He does not rudely ask him. "As for what we are talking of, what is that to you?" and bid him go about his business. Note, We ought to be civil to those who are civil to us, and to conduct ourselves obligingly to all, both in word and deed. It was a dangerous time now with Christ's disciples; yet he was not jealous of this stranger, that he had any design upon them, to inform against them, or bring them into trouble. Charity is not forward to think evil, no, not of strangers. (2.) He is full of Christ himself and of his death and sufferings, and wonders that every body else is not so too: "What! art thou such a stranger in Jerusalem as not to know what has been done to our Master there?" Note, Those are strangers indeed in Jerusalem that know not of the death and sufferings of Christ. What! are they daughters of Jerusalem, and yet so little acquainted with Christ as to ask, What is thy beloved more than another beloved? (3.) He is very willing to inform this stranger concerning Christ, and to draw on further discourse with him upon this subject. He would not have any one that had the face of a man to be ignorant of Christ. Note, Those who have themselves the knowledge of Christ crucified should do what they can to spread that knowledge, and lead others into an acquaintance with him. And it is observable that these disciples, who were so forward to instruct the stranger, were instructed by him; for to him that has, and uses what he has, shall be given. (4.) It appears, by what Cleopas says, that the death of Christ made a great noise in Jerusalem, so that it could not be imagined that any man should be such a stranger in the city as not to know of it; it was all the talk of the town, and discoursed of in all companies. Thus the matter of fact came to be universally known, which, after the pouring out of the Spirit, was to be explained. 3. Christ, by way of reply, asked concerning their knowledge (Luk 24:19): He said unto them, What things? thus making himself yet more a stranger. Observe, (1.) Jesus Christ made light of his own sufferings, in comparison with the joy set before him, which was the recompence of it. Now that he was entering upon his glory, see with what unconcernedness he looks back upon his sufferings: What things? He had reason to know what things; for to him they were bitter things, and heavy things, and yet he asks, What things? The sorrow was forgotten, for joy that the man-child of our salvation was born. He took pleasure in infirmities for our sakes, to teach us to do so for his sake. (2.) Those whom Christ will teach he will first examine how far they have learned; they must tell him what things they know, and then he will tell them what was the meaning of these things. and lead them into the mystery of them. 4. They, hereupon, gave him a particular account concerning Christ, and the present posture of his affairs. Observe the story they tell, Luk 24:19, etc. (1.) Here is a summary of Christ's life and character. The things they are full of are concerning Jesus of Nazareth (so he was commonly called), who was a prophet, a teacher come from God. He preached a true and excellent doctrine, which had manifestly its rise from heaven, and its tendency towards heaven. He confirmed it by many glorious miracles, miracles of mercy, so that he was mighty in deed and word before God and all the people; that is, he was both a great favourite of heaven and a great blessing to this earth. He was, and appeared to be, greatly beloved of God, and much the darling of his people. He had great acceptance with God, and a great reputation in the country. Many are great before all the people, and are caressed by them, who are not so before God, as the scribes and Pharisees; but Christ was mighty both in his doctrine and in his doings, before God and all the people. Those were strangers in Jerusalem that did not know this. (2.) Here is a modest narrative of his sufferings and death, Luk 24:20. "Though he was so dear both to God and man, yet the chief priests and our rulers, in contempt of both, delivered him to the Roman power, to be condemned to death, and they have crucified him." It is strange that they did not aggravate the matter more, and lay a greater load upon those that had been guilty of crucifying Christ; but perhaps because they spoke to one that was a stranger they thought it prudent to avoid all reflections upon the chief priests and their rulers, how just soever. (3.) Here is an intimation of their disappointment in him, as the reason of their sadness: "We trusted that it had been he who should have redeemed Israel, Luk 24:21. We are of those who not only looked upon him to be a prophet, like Moses, but, like him, a redeemer too." He was depended upon, and great things expected from him, by them that looked for redemption, and in it for the consolation of Israel. Now, if hope deferred makes the heart sick, hope disappointed, especially such a hope, kills the heart. But see how they made that the ground of their despair which if they had understood it aright was the surest ground of their hope, and that was the dying of the Lord Jesus: We trusted (say they) that it had been he that should have redeemed Israel. And is it not he that doth redeem Israel? Nay, is he not by his death paying the price of their redemption? Was it not necessary, in order to his saving Israel from their sins, that he should suffer? Sop that now, since that most difficult part of his undertaking was got over, they had more reason than ever to trust that this was he that should deliver Israel; yet now they are ready to give up the cause. (4.) Here is an account of their present amazement with reference to his resurrection. [1.] "This is the third day since he was crucified and died, and that was the day when it was expected, if ever, that he should rise again, and rise in glory and outward pomp, and show himself as publicly in honour as he had been shown three days before in disgrace; but we see no sign of it; nothing appears, as we expected, to the conviction and confusion of his prosecutors, and the consolation of his disciples, but all is silent." [2.] They own that there was a report among them that he was risen, but they seem to speak of it very slightly, and as what they gave no credit at all to (Luk 24:22, Luk 24:23): "Certain women also of our company made us astonished (and that was all), who were early at the sepulchre, and found the body gone, and they said that they had seen a vision of angels, who said that he was alive; but we are ready to think it was only their fancy, and no real thing, for angels would have been sent to the apostles, not to the women, and women are easily imposed upon." [3.] They acknowledge that some of the apostles had visited the sepulchre, and found it empty, Luk 24:24. "But him they saw not, and therefore we have reason to fear that he is not risen, for, if he be, surely he would have shown himself to them; so that, upon the whole matter, we have no great reason to think that he is risen, and therefore have no expectations from him now; our hopes were all nailed to his cross, and buried in his grave." (5.) Our Lord Jesus, though not known by face to them, makes himself known to them by his word. [1.] He reproves them for their incogitancy, and the weakness of their faith in the scriptures of the Old Testament: O fools, and slow of heart to believe, Luk 24:25. When Christ forbade us to say to our brother, Thou fool, it was intended to restrain us from giving unreasonable reproaches, not from giving just reproofs. Christ called them fools, not as it signifies wicked men, in which sense he forbade it to us, but as it signifies weak men. He might call them fools, for he knows our foolishness, the foolishness that is bound in our hearts. Those are fools that act against their own interest; so they did who would not admit the evidence given them that their Master was risen, but put away the comfort of it. That which is condemned in them as their foolishness is, First, Their slowness to believe. Believers are branded as fools by atheists, and infidels, and free-thinkers, and their most holy faith is censured as a fond credulity; but Christ tells us that those are fools who are slow of heart to believe, and are kept from it by prejudices never impartially examined. Secondly, Their slowness to believe the writings of the prophets. He does not so much blame them for their slowness to believe the testimony of the women and of the angels, but for that which was the cause thereof, their slowness to believe the prophets; for, if they had given the prophets of the Old Testament their due weight and consideration, they would have been as sure of Christ's rising from the dead that morning (being the third day after his death) as they were of the rising of the sun; for the series and succession of events as settled by prophecy are no less certain and inviolable than as settled by providence. Were we but more conversant with the scripture, and the divine counsels as far as they are made known in the scripture, we should not be subject to such perplexities as we often entangle ourselves in. [2.] He shows them that the sufferings of Christ, which were such a stumbling-block to them, and made them unapt to believe his glory, were really the appointed way to his glory, and he could not go to it any other way (Luk 24:26): "Ought not the Christ (the Messiah) to have suffered these things, and to enter into his glory? Was it not decreed, and was not that decree declared, that the promised Messiah must first suffer and then reign, that he must go by his cross to his crown?" Had they never read the fifty-third of Isaiah and the ninth of Daniel, where the prophets speak so very plainly of the sufferings of Christ and the glory that should follow? Pe1 1:11. The cross of Christ was that to which they could not reconcile themselves; now here he shows them two things which take off the offence of the cross: - First, That the Messiah ought to suffer these things; and therefore his sufferings were not only no objection against his being the Messiah, but really a proof of it, as the afflictions of the saints are an evidence of their sonship; and they were so far from ruining their expectations that really they were the foundation of their hopes. He could not have been a Saviour, if he had not been a sufferer. Christ's undertaking our salvation was voluntary; but, having undertaken it, it was necessary that he should suffer and die. Secondly, That, when he had suffered these things, he should enter into his glory, which he did at his resurrection; that was his first step upward. Observe, It is called his glory, because he was duly entitled to it, and it was the glory he had before the world was; he ought to enter into it, for in that, as well as in his sufferings, the scripture must be fulfilled. He ought to suffer first, and then to enter into his glory; and thus the reproach of the cross is for ever rolled away, and we are directed to expect the crown of thorns and then that of glory. [3.] He expounded to them the scriptures of the Old Testament, which spoke of the Messiah, and showed them how they were fulfilled in Jesus of Nazareth, and now can tell them more concerning him than they could before tell him (Luk 24:27): Beginning at Moses, the first inspired writer of the Old Testament, he went in order through all the prophets, and expounded to them the things concerning himself, showing that the sufferings he had now gone through were so far from defeating the prophecies of the scripture concerning him that they were the accomplishment of them. He began at Moses, who recorded the first promise, in which it was plainly foretold that the Messiah should have his heel bruised, but that by it the serpent's head should be incurably broken. Note, First, There are things dispersed throughout all the scriptures concerning Christ, which it is of great advantage to have collected and put together. You cannot go far in any part of scripture but you meet with something that has reference to Christ, some prophecy, some promise, some prayer, some type or other; for he is the true treasure his in the field of the Old Testament. A golden thread of gospel grace runs through the whole web of the Old Testament. There is an eye of that white to be discerned in every place. Secondly, The things concerning Christ need to be expounded. The eunuch, though a scholar, would not pretend to understand them, except some man should guide him (Act 8:31); for they were delivered darkly, according to that dispensation: but now that the veil is taken away the New Testament expounds the Old. Thirdly, Jesus Christ is himself the best expositor of scripture, particularly the scriptures concerning himself; and even after his resurrection it was in this way that he led people into the knowledge of the mystery concerning himself; not by advancing new notions independent upon the scripture, but by showing how the scripture was fulfilled, and turning them over to the study of it. Even the Apocalypse itself is but a second part of the Old Testament prophecies, and has continually an eye to them. If men believe not Moses and the prophets, they are incurable. Fourthly, In studying the scriptures, it is good to be methodical, and to take them in order; for the Old Testament light shone gradually to the perfect day, and it is good to observe how at sundry times, and in divers manners (subsequent predictions improving and giving light to the preceding ones), God spoke to the fathers concerning his Son, by whom he has now spoken to us. Some begin their bible at the wrong end, who study the Revelation first; but Christ has here taught us to begin at Moses. Thus far the conference between them. IV. Here is the discovery which Christ at length made of himself to them. One would have given a great deal for a copy of the sermon Christ preached to them by the way, of that exposition of the bible which he gave them; but it is not thought fit that we should have it, we have the substance of it in other scriptures. The disciples are so charmed with it, that they think they are come too soon to their journey's end; but so it is: They drew nigh to the village whither they went (Luk 24:28), where, it should seem, they determined to take up for that night. And now, 1. They courted his stay with them: He made as though he would have gone further; he did not say that he would, but he seemed to them to be going further, and did not readily turn into their friend's house, which it would not be decent for a stranger to do unless he were invited. He would have gone further if they had not courted his stay; so that here was nothing like dissimulation in the case. If a stranger be shy, every one knows the meaning of it; he will not thrust himself rudely upon your house or company; but, if you make it appear that you are freely desirous of him for your guest or companion, he knows not but he may accept your invitation, and this was all that Christ did when he made as though he would have gone further. Note, Those that would have Christ dwell with them must invite him, and be importunate with him; though he is often found of those that seek him not, yet those only that seek can be sure to find; and, if he seem to draw off from us, it is but to draw out our importunity; as here, they constrained him; both of them laid hold on him, with a kind and friendly violence, saying, Abide with us. Note, Those that have experienced the pleasure and profit of communion with Christ cannot but covet more of his company, and beg of him, not only to walk with them all day, but to abide with them at night. When the day is far spent, and it is towards evening, we begin to think of retiring for our repose, and then it is proper to have our eye to Christ, and to beg of him to abide with us, to manifest himself to us and to fill our minds with good thoughts of him and good affections to him. Christ yielded to their importunity: He went in, to tarry with them. Thus ready is Christ to give further instructions and comforts to those who improve what they have received. He has promised that if any man open the door, to bid him welcome, he will come in to him, Rev 3:20. 2. He manifested himself to them, Luk 24:30, Luk 24:31. We may suppose that he continued his discourse with them, which he began upon the road; for thou must talk of the things of God when thou sittest in the house as well as when thou walkest by the way. While supper was getting ready (which perhaps was soon done, the provision was so small and mean), it is probable that he entertained them with such communications as were good and to the use of edifying; and so likewise as they sat at meat his lips fed them. But still they little thought that it was Jesus himself that was all this while talking with them, till at length he was pleased to throw off his disguise, and then to withdraw. (1.) They began to suspect it was he, when, as they sat down to meat, he undertook the office of the Master of the feast, which he performed so like himself, and like what he used to do among his disciples, that by it they discerned him: He took bread, and blessed it, and brake, and gave to them. This he did with his usual air both of authority and affection, with the same gestures and mien, with the same expressions perhaps in craving a blessing and in giving the bread to them. This was not a miraculous meal like that of the five loaves, nor a sacramental meal like that of the eucharist, but a common meal; yet Christ here did the same as he did in those, to teach us to keep up our communion with God through Christ in common providences as well as in special ordinances, and to crave a blessing and give thanks at every meal, and to see our daily bread provided for us and broken to us by the hand of Jesus Christ, the Master, not only of the great family, but of all our families. Wherever we sit down to eat, let us set Christ at the upper end of the table, take our meat as blessed to us by him, and eat and drink to his glory, and receive contentedly and thankfully what he is pleased to carve out to us, be the fare ever so coarse and mean. We may well receive it cheerfully, if we can by faith see it coming to us from Christ's hand, and with his blessing. (2.) Presently their eyes were opened, and then they saw who it was, and knew him well enough. Whatever it was which had hitherto concealed him from them, it was now taken out of the way; the mists were scattered, the veil was taken off, and then they made no question but it was their Master. He might, for wise and holy ends, put on the shape of another, but no other could put on his; and therefore it must be he. See how Christ by his Spirit and grace makes himself known to the souls of his people. [1.] He opens the scriptures to them, for they are they which testify of him to those who search them, and search for him in them. [2.] He meets them at his table, in the ordinance of the Lord's supper, and commonly there makes further discoveries of himself to them, is known to them in the breaking of bread. But, [3.] The work is completed by the opening of the eyes of their mind, and causing the scales to fall off from them, as from Paul's in his conversion. If he that gives the revelation do not give the understanding, we are in the dark still. 3. He immediately disappeared: He vanished out of their sight. Aphantos egeneto - He withdrew himself from them, slipped away of a sudden, and went out of sight. Or, he became not visible by them, was made inconspicuous by them. It should seem that though Christ's body, after his resurrection, was the very same body in which he suffered and died, as appeared by the marks in it, yet it was so far changed as to become either visible or not visible as he thought fit to make it, which was a step towards its being made a glorious body. As soon as he had given his disciples one glimpse of him he was gone presently. Such short and transient views have we of Christ in this world; we see him, but in a little while lose the sight of him again. When we come to heaven the vision of him will have no interruptions. V. Here is the reflection which these disciples made upon this conference, and the report which they made of it to their brethren at Jerusalem. 1. The reflection they each of them made upon the influence which Christ's discourse had upon them (Luk 24:32): They said one to another, Did not our hearts burn within us? "I am sure mine did," saith one; "And so did mine," saith the other, "I never was so affected with any discourse in all my life." Thus do they not so much compare notes as compare hearts, in the review of the sermon Christ had preached to them. They found the preaching powerful, even when they knew not the preacher. It made things very plain and clear to them; and, which was more, brought a divine heat with a divine light into their souls, such as put their hearts into a glow, and kindled a holy fire of pious and devout affections in them. Now this they take notice of, for the confirming of their belief, that it was indeed, as at last they saw, Jesus himself that had been talking with them all along. "What fools were we, that we were not sooner aware who it was! For none but he, no word but his, could make our hearts burn within us as they did; it must be he that has the key of the heart; it could be no other." See here, (1.) What preaching is likely to do good - such as Christ's was, plain preaching, and that which is familiar and level to our capacity - he talked with us by the way; and scriptural preaching - he opened to us the scriptures, the scriptures relating to himself. Ministers should show people their religion in their bibles, and that they preach no other doctrine to them than what is there; they must show that they make that the fountain of their knowledge and the foundation of their faith. Note, The expounding of those scriptures which speak of Christ has a direct tendency to warm the hearts of his disciples, both to quicken and to comfort them. (2.) What hearing is likely to do good - that which makes the heart burn; when we are much affected with the things of God, especially with the love of Christ in dying for us, and have our hearts thereby drawn out in love to him, and drawn up in holy desires and devotions, then our hearts burn within us; when our hearts are raised and elevated, and are as the sparks which fly upwards towards God, and when they are kindled and carried out with a holy zeal and indignation against sin, both in others and in ourselves, and we are in some measure refined and purified from it by the spirit of judgment and the spirit of burning, then we may say, "Through grace our hearts are thus inflamed." 2. The report they brought of this to their brethren at Jerusalem (Luk 24:33): They rose up the same hour, so transported with joy at the discovery Christ had made of himself to them that they could not stay to make an end of their supper, but returned with all speed to Jerusalem, though it was towards evening. If they had had any thoughts of quitting their relation to Christ, this soon banished all such thoughts out of their mind, and there needed no more to send them back to his flock. It should seem that they intended at least to take up their quarters tonight at Emmaus; but now that they had seen Christ they could not rest till they had brought the good news to the disciples, both for the confirmation of their trembling faith and for the comfort of their sorrowful spirits, with the same comforts wherewith they were comforted of God. Note, It is the duty of those to whom Christ has manifested himself to let others know what he has done for their souls. When thou art converted, instructed, comforted, strengthen thy brethren. These disciples were full of this matter themselves, and must go to their brethren, to give vent to their joys, as well as to give them satisfaction that their Master was risen. Observe, (1.) How they found them, just when they came in among them, discoursing on the same subject, and relating another proof of the resurrection of Christ. They found the eleven, and those that were their usual companions, gathered together late in the night, to pray together, it may be, and to consider what was to be done in this juncture; and they found them saying among themselves (legontas it is the saying of the eleven, not of the two, as is plain by the original), and when these two came in, they repeated to them with joy and triumph, The Lord is risen indeed, and hath appeared to Simon, Luk 24:34. That Peter h

Here is a further account of the unfair trial which they gave to our Lord Jesus. The prosecutors carrying it on with great confusion among the people, and the judge with great confusion in his own breast, between both the narrative is such as is not easily reduced to method; we must therefore take the parts of it as they lie. I. The judge abuses the prisoner, though he declares him innocent, and hopes therewith to pacify the prosecutors; wherein his intention, if indeed it was good, will by no means justify his proceedings, which were palpably unjust. 1. He ordered him to be whipped as a criminal, Joh 19:1. Pilate, seeing the people so outrageous, and being disappointed in his project of releasing him upon the people's choice, took Jesus, and scourged him, that is, appointed the lictors that attended him to do it. Bede is of opinion that Pilate scourged Jesus himself with his own hands, because it is said, He took him and scourged him, that it might be done favourably. Matthew and Mark mention his scourging after his condemnation, but here it appears to have been before. Luke speaks of Pilate's offering to chastise him, and let him go, which must be before sentence. This scourging of him was designed only to pacify the Jews, and in it Pilate put a compliment upon them, that he would take their word against his own sentiments so far. The Roman scourgings were ordinarily very severe, not limited, as among the Jews, to forty stripes; yet this pain and shame Christ submitted to for our sakes. (1.) That the scripture might be fulfilled, which spoke of his being stricken, smitten, and afflicted, and the chastisement of our peace being upon him (Isa 53:5), of his giving his back to the smiters (Isa 50:6), of the ploughers ploughing upon his back, Psa 129:3. He himself likewise had foretold it, Mat 20:19; Mar 10:34; Luk 18:33. (2.) That by his stripes we might be healed, Pe1 2:4. We deserved to have been chastised with whips and scorpions, and beaten with many stripes, having known our Lord's will and not done it; but Christ underwent the stripes for us, bearing the rod of his Father's wrath, Lam 3:1. Pilate's design in scourging him was that he might not be condemned, which did not take effect, but intimated what was God's design, that his being scourged might prevent our being condemned, we having fellowship in his sufferings, and this did take effect: the physician scourged, and so the patient healed. (3.) That stripes, for his sake, might be sanctified and made easy to his followers; and they might, as they did, rejoice in that shame (Act 5:41; Act 16:22, Act 16:25), as Paul did, who was in stripes above measure, Co2 11:23. Christ's stripes take out the sting of theirs, and alter the property of them. We are chastened of the Lord, that we may not be condemned with the world, Co1 11:32. 2. He turned him over to his soldiers, to be ridiculed and made sport with as a fool (Joh 19:2, Joh 19:3): The soldiers, who were the governor's life-guard, put a crown of thorns upon his head; such a crown they thought fittest for such a king; they put on him a purple robe, some old threadbare coat of that colour, which they thought good enough to be the badge of his royalty; and they complemented him with, Hail, king of the Jews (like people like king), and then smote him with their hands. (1.) See here the baseness and injustice of Pilate, that he would suffer one whom he believed an innocent person, and if so an excellent person, to be thus abused and trampled on by his own servants. Those who are under the arrest of the law ought to be under the protection of it; and their being secured is to be their security. But Pilate did this, [1.] To oblige his soldiers' merry humour, and perhaps his own too, notwithstanding the gravity one might have expected in a judge. Herod, as well as his men of war, had just before done the same, Luk 23:11. It was as good as a stage-play to them, now that it was a festival time; as the Philistines made sport with Samson. [2.] To oblige the Jews' malicious humour, and to gratify them, who desired that all possible disgrace might be done to Christ, and the utmost indignities put upon him. (2.) See here the rudeness and insolence of the soldiers, how perfectly lost they were to all justice and humanity, who could thus triumph over a man in misery, and one that had been in reputation for wisdom and honour, and never did any thing to forfeit it. But thus hath Christ's holy religion been basely misrepresented, dressed up by bad men at their pleasure, and so exposed to contempt and ridicule, as Christ was here. [1.] They clothe him with a mock-robe, as if it were a sham and a jest, and nothing but the product of a heated fancy and a crazed imagination. And as Christ is here represented as a king in conceit only, so is his religion as a concern in conceit only, and God and the soul, sin and duty, heaven and hell, are with many all chimeras. [2.] They crown him with thorns; as if the religion of Christ were a perfect penance, and the greatest pain and hardship in the world; as if to submit to the control of God and conscience were to thrust one's head into a thicket of thorns; but this is an unjust imputation; thorns and snares are in the way of the froward, but roses and laurels in religion's ways. (3.) See here the wonderful condescension of our Lord Jesus in his sufferings for us. Great and generous minds can bear any thing better than ignominy, any toil, any pain, any loss, rather than reproach; yet this the great and holy Jesus submitted to for us. See and admire, [1.] The invincible patience of a sufferer, leaving us an example of contentment and courage, evenness, and easiness of spirit, under the greatest hardships we may meet with in the way of duty. [2.] The invincible love and kindness of a Saviour, who not only cheerfuly and resolutely went through all this, but voluntarily undertook it for us and for our salvation. Herein he commended his love, that he would not only die for us, but die as a fool dies. First, He endured the pain; not the pangs of death only, though in the death of the cross these were most exquisite; but, as if these were too little, he submitted to those previous pains. Shall we complain of a thorn in the flesh, and of being buffeted by affliction, because we need it to hide pride from us, when Christ humbled himself to bear those thorns in the head, and those buffetings, to save and teach us? Co2 12:7. Secondly, He despised the shame, the shame of a fool's coat, and the mock-respect paid him, with, Hail, king of the Jews. If we be at any time ridiculed for well-doing, let us not be ashamed, but glorify God, for thus we are partakers of Christ's sufferings. He that bore these sham honours was recompensed with real honours, and so shall we, if we patiently suffer shame for him. II. Pilate, having thus abused the prisoner, presents him to the prosecutors, in hope that they would now be satisfied, and drop the prosecution, Joh 19:4, Joh 19:5. Here he proposes two things to their consideration: - 1. That he had not found any thing in him which made him obnoxious to the Roman government (Joh 19:4): I find no fault in him; oudemian aitian heuriskō - I do not find in him the least fault, or cause of accusation. Upon further enquiry, he repeats the declaration he had made, Joh 18:38. Hereby he condemns himself; if he found no fault in him, why did he scourge him, why did he suffer him to be abused? None ought to suffer ill but those that do ill; yet thus many banter and abuse religion, who yet, if they be serious, cannot but own they find no fault in it. If he found no fault in him, why did he bring him out to his prosecutors, and not immediately release him, as he ought to have done? If Pilate had consulted his own conscience only, he would neither have scourged Christ nor crucified him; but, thinking to trim the matter, to please the people by scourging Christ, and save his conscience by not crucifying him, behold he does both; whereas, if he had at first resolved to crucify him, he need not have scourged him. It is common for those who think to keep themselves from greater sins by venturing upon less sins to run into both. 2. That he had done that to him which would make him the less dangerous to them and to their government, Joh 19:5. He brought him out to them, wearing the crown of thorns, his head and face all bloody, and said, "Behold the man whom you are so jealous of," intimating that though his having been so popular might have given them some cause to fear that his interest in the country would lessen theirs, yet he had taken an effectual course to prevent it, by treating him as a slave, and exposing him to contempt, after which he supposed the people would never look upon him with any respect, nor could he ever retrieve his reputation again. Little did Pilate think with what veneration even these sufferings of Christ would in after ages be commemorated by the best and greatest of men, who would glory in that cross and those stripes which he thought would have been to him and his followers a perpetual and indelible reproach. (1.) Observe here our Lord Jesus shows himself dressed up in all the marks of ignominy. He came forth, willing to be made a spectacle, and to be hooted at, as no doubt he was when he came forth in this garb, knowing that he was set for a sign that should be spoken against, Luk 2:34. Did he go forth thus bearing our reproach? Let us go forth to him bearing his reproach, Heb 13:13. (2.) How Pilate shows him: Pilate saith unto them, Behold the man. He saith unto them: so the original is; and, the immediate antecedent being Jesus, I see no inconvenience in supposing these to be Christ's own words; he said, "Behold the man against whom you are so exasperated." But some of the Greek copies, and the generality of the translators, supply it as we do, Pilate saith unto them, with a design to appease them, Behold the man; not so much to move their pity, Behold a man worthy your compassion, as to silence their jealousies, Behold a man not worthy your suspicion, a man from whom you can henceforth fear no danger; his crown is profaned, and cast to the ground, and now all mankind will make a jest of him. The word however is very affecting: Behold the man. It is good for every one of us, with an eye of faith, to behold the man Christ Jesus in his sufferings. Behold this king with the crown wherewith his mother crowned him, the crown of thorns, Sol 3:11. "Behold him, and be suitably affected with the sight. Behold him, and mourn because of him. Behold him, and love him; be still looking unto Jesus." III. The prosecutors, instead of being pacified, were but the more exasperated, Joh 19:6, Joh 19:7. 1. Observe here their clamour and outrage. The chief priests, who headed the mob, cried out with fury and indignation, and their officers, or servants, who must say as they said, joined with them in crying, Crucify him, crucify him. The common people perhaps would have acquiesced in Pilate's declaration of his innocency, but their leaders, the priests, caused them to err. Now by this it appears that their malice against Christ was, (1.) Unreasonable and most absurd, in that they offer not to make good their charges against him, nor to object against the judgment of Pilate concerning him; but, though he be innocent, he must be crucified. (2.) It was insatiable and very cruel. Neither the extremity of his scourging, nor his patience under it, nor the tender expostulations of the judge, could mollify them in the least; no, nor could the jest into which Pilate had turned the cause, put them into a pleasant humour. (3.) It was violent and exceedingly resolute; they will have it their own way, and hazard the governor's favour, the peace of the city, and their own safety, rather than abate of the utmost of their demands. Were they so violent in running down our Lord Jesus, and in crying, Crucify him, crucify him? and shall not we be vigorous and zealous in advancing his name, and in crying, Crown him, Crown him? Did their hatred of him sharpen their endeavours against him? and shall not our love to him quicken our endeavours for him and his kingdom? 2. The check Pilate gave to their fury, still insisting upon the prisoner's innocency: "Take you him and crucify him, if he must be crucified." This is spoken ironically; he knew they could not, they durst not, crucify him; but it is as if he should say, "You shall not make me a drudge to your malice; I cannot with a safe conscience crucify him." A good resolve, if he would but have stuck to it. He found no fault in him, and therefore should not have continued to parley with the prosecutors. Those that would be safe from sin should be deaf to temptation. Nay, he should have secured the prisoner from their insults. What was he armed with power for, but to protect the injured? The guards of governors ought to be the guards of justice. But Pilate had not courage enough to act according to his conscience; and his cowardice betrayed him into a snare. 3. The further colour which the prosecutors gave to their demand (Joh 19:7): We have a law, and by our law, if it were but in our power to execute it, he ought to die, because he made himself the Son of God. Now here observe, (1.) They made their boast of the law, even when through breaking the law they dishonoured God, as is charged upon the Jews, Rom 2:23. They had indeed an excellent law, far exceeding the statutes and judgments of other nations; but in vain did they boast of their law, when they abused it to such bad purposes. (2.) They discover a restless and inveterate malice against our Lord Jesus. When they could not incense Pilate against him by alleging that he pretended himself a king, they urged this, that he pretended himself a God. Thus they turn every stone to take him off. (3.) They pervert the law, and make that the instrument of their malice. Some think they refer to a law made particularly against Christ, as if, being a law, it must be executed, right or wrong; whereas there is a woe to them that decree unrighteous decrees, and that write the grievousness which they have prescribed, Isa 10:1. See Mic 6:16. But it should seem they rather refer to the law of Moses; and if so, [1.] It was true that blasphemers, idolaters, and false prophets, were to be put to death by that law. Whoever falsely pretended to be the Son of God was guilty of blasphemy, Lev 24:16. But then, [2.] It was false that Christ pretended to be the Son of God, for he really was so; and they ought to have enquired into the proofs he produced of his being so. If he said that he was the Son of God, and the scope and tendency of his doctrine were not to draw people from God, but to bring them to him, and if he confirmed his mission and doctrine by miracles, as undoubtedly he did, beyond contradiction, by their law they ought to hearken to him (Deu 18:18, Deu 18:19), and, if they did not, they were to be cut off. That which was his honour, and might have been their happiness, if they had not stood in their own light, they impute to him as a crime, for which he ought not to be crucified, for this was no death inflicted by their law. IV. The judge brings the prisoner again to his trial, upon this new suggestion. Observe, 1. The concern Pilate was in, when he heard this alleged (Joh 19:8): When he heard that his prisoner pretended not to royalty only, but to deity, he was the more afraid. This embarrassed him more than ever, and made the case more difficult both ways; for, (1.) There was the more danger of offending the people if he should acquit him, for he knew how jealous that people were for the unity of the Godhead, and what aversion they now had to other gods; and therefore, though he might hope to pacify their rage against a pretended king, he could never reconcile them to a pretended God. "If this be at the bottom of the tumult," thinks Pilate, "it will not be turned off with a jest." (2.) There was the more danger of offending his own conscience if he should condemn him. "Is he one" (thinks Pilate) "that makes himself the Son of God? and what if it should prove that he is so? What will become of me then?" Even natural conscience makes men afraid of being found fighting against God. The heathen had some fabulous traditions of incarnate deities appearing sometimes in mean circumstances, and treated ill by some that paid dearly for their so doing. Pilate fears lest he should thus run himself into a premunire. 2. His further examination of our Lord Jesus thereupon, Joh 19:9. That he might give the prosecutors all the fair play they could desire, he resumed the debate, went into the judgment-hall, and asked Christ, Whence art thou? Observe, (1.) The place he chose for this examination: He went into the judgment-hall for privacy, that he might be out of the noise and clamour of the crowd, and might examine the thing the more closely. Those that would find out the truth as it is in Jesus must get out of the noise of prejudice, and retire as it were into the judgment-hall, to converse with Christ alone. (2.) The question he put to him: Whence art thou? Art thou from men or from heaven? From beneath or from above? He had before asked directly, Art thou a King? But here he does not directly ask, Art thou the Son of God? lest he should seem to meddle with divine things too boldly. But in general, "Whence art thou? Where wast thou, and in what world hadst thou a being, before thy coming into this world?" (3.) The silence of our Lord Jesus when he was examined upon this head; but Jesus gave him no answer. This was not a sullen silence, in contempt of the court, nor was it because he knew not what to say; but, [1.] It was a patient silence, that the scripture might be fulfilled, as a sheep before the shearers is dumb, so he opened not his mouth, Isa 53:7. This silence loudly bespoke his submission to his Father's will in his present sufferings, which he thus accommodated himself to, and composed himself to bear. He was silent, because he would say nothing to hinder his sufferings. If Christ had avowed himself a God as plainly as he avowed himself a king, it is probable that Pilate would not have condemned him (for he was afraid at the mention of it by the prosecutors); and the Romans, though they triumphed over the kings of the nations they conquered, yet stood in awe of their gods. See Co1 2:8. If they had known him to be the Lord of glory, they would not have crucified him; and how then could we have been saved? [2.] It was a prudent silence. When the chief priests asked him, Art thou the Son of the Blessed? he answered, I am, for he knew they went upon the scriptures of the Old Testament which spoke of the Messiah; but when Pilate asked him he knew he did not understand his own question, having no notion of the Messiah, and of his being the Son of God, and therefore to what purpose should he reply to him whose head was filled with the pagan theology, to which he would have turned his answer? (4.) The haughty check which Pilate gave him for his silence (Joh 19:10): "Speakest thou not unto me? Dost thou put such an affront upon me as to stand mute? What knowest thou not that, as president of the province, I have power, if I think fit, to crucify thee, and have power, if I think fit, to release thee?" Observe here, [1.] How Pilate magnified himself, and boasts of his own authority, as not inferior to that of Nebuchadnezzar, of whom it is said that whom he would he slew, and whom he would he kept alive. Dan 5:19. Men in power are apt to be puffed up with their power, and the more absolute and arbitrary it is the more it gratifies and humours their pride. But he magnifies his power to an exorbitant degree when he boasts that he has power to crucify one whom he had declared innocent, for no prince or potentate has authority to do wrong. Id possumus, quod jure possumus - We can do that only which we can do justly. [2.] How he tramples upon our blessed Saviour: Speakest thou not unto me? He reflects upon him, First, As if he were undutiful and disrespectful to those in authority, not speaking when he was spoken to. Secondly, As if he were ungrateful to one that had been tender of him: "Speakest thou not to me who have laboured to secure thy release?" Thirdly, As if he were unwise for himself: "Wilt thou not speak to clear thyself to one that is willing to clear thee?" If Christ had indeed sought to save his life, now had been his time to have spoken; but that which he had to do was to lay down his life. (5.) Christ's pertinent answer to this check, Joh 19:11, where, [1.] He boldly rebukes his arrogance, and rectifies his mistake: "Big as thou lookest and talkest, thou couldest have no power at all against me, no power to scourge, no power to crucify, except it were given thee from above." Though Christ did not think fit to answer him when he was impertinent (then answer not a fool according to his folly, lest thou also be like him), yet he did think fit to answer him when he was imperious; then answer a fool according to his folly, lest he be wise in his own conceit, Pro 26:4, Pro 26:5. When Pilate used his power, Christ silently submitted to it; but, when he grew proud of it, he made him know himself: "All the power thou hast is given thee from above," which may be taken two ways: - First, As reminding him that his power in general, as a magistrate, was a limited power, and he could do no more than God would suffer him to do. God is the fountain of power; and the powers that are, as they are ordained by him and derived from him, so they are subject to him. They ought to go no further than his law directs them; they can go no further than his providence permits them. They are God's hand and his sword, Psa 17:13, Psa 17:14. Though the axe may boast itself against him that heweth therewith, yet still it is but a tool, Isa 10:5, Isa 10:15. Let the proud oppressors know that there is a higher than they, to whom they are accountable, Ecc 5:8. And let this silence the murmurings of the oppressed, It is the Lord. God has bidden Shimei curse David; and let it comfort them that their persecutors can do no more than God will let them. See Isa 51:12, Isa 51:13. Secondly, As informing him that his power against him in particular, and all the efforts of that power, were by the determinate counsel and foreknowledge of God, Act 2:23. Pilate never fancied himself to look so great as now, when he sat in judgment upon such a prisoner as this, who was looked upon by many as the Son of God and king of Israel, and had the fate of so great a man at his disposal; but Christ lets him know that he was herein but an instrument in God's hand, and could no nothing against him, but by the appointment of Heaven, Act 4:27, Act 4:28. [2.] He mildly excuses and extenuates his sin, in comparison with the sin of the ringleaders: "Therefore he that delivered me unto thee lies under greater guilt; for thou as a magistrate hast power from above, and art in thy place, thy sin is less than theirs who, from envy and malice, urge thee to abuse thy power." First, It is plainly intimated that what Pilate did was sin, a great sin, and that the force which the Jews put upon him, and which he put upon himself in it, would not justify him. Christ hereby intended a hint for the awakening of his conscience and the increase of the fear he was now under. The guilt of others will not acquit us, nor will it avail in the great day to say that others were worse than we, for we are not to be judged by comparison, but must bear our own burden. Secondly, Yet theirs that delivered him to Pilate was the greater sin. By this it appears that all sins are not equal, but some more heinous than others; some comparatively as gnats, others as camels; some as motes in the eyes, others as beams; some as pence, others as pounds. He that delivered Christ to Pilate was either, 1. The people of the Jews, who cried out, Crucify him, crucify him. They had seen Christ's miracles, which Pilate had not; to them the Messiah was first sent; they were his own; and to them, who were now enslaved, a Redeemer should have been most welcome, and therefore it was much worse in them to appear against him than in Pilate. 2. Or rather he means Caiaphas in particular, who was at the head of the conspiracy against Christ, and first advised his death, Joh 11:49, Joh 11:50. The sin of Caiaphas was abundantly greater than the sin of Pilate. Caiaphas prosecuted Christ from pure enmity to him and his doctrine, deliberately and of malice prepense. Pilate condemned him purely for fear of the people, and it was a hasty resolution which he had not time to cool upon. 3. Some think Christ means Judas; for, though he did not immediately deliver him into the hands of Pilate, yet he betrayed him to those that did. The sin of Judas was, upon many accounts, greater than the sin of Pilate. Pilate was a stranger to Christ; Judas was his friend and follower. Pilate found no fault in him, but Judas knew a great deal of good of him. Pilate, though biassed, was not bribed, but Judas took a reward against the innocent; the sin of Judas was a leading sin, and let in all that followed. He was a guide to them that took Jesus. So great was the sin of Judas that vengeance suffered him not to live; but when Christ said this, or soon after, he was gone to his own place. V. Pilate struggles with the Jews to deliver Jesus out of their hands, but in vain. We hear no more after this of any thing that passed between Pilate and the prisoner; what remains lay between him and the prosecutors. 1. Pilate seems more zealous than before to get Jesus discharged (Joh 19:12): Thenceforth, from this time, and for this reason, because Christ had given him that answer (Joh 19:11), which, though it had a rebuke in it, yet he took kindly; and, though Christ found fault with him, he still continued to find no fault in Christ, but sought to release him, desired it, endeavoured it. He sought to release him; he contrived how to do it handsomely and safely, and so as not to disoblige the priests. It never does well when our resolutions to do our duty are swallowed up in projects how to do it plausibly and conveniently. If Pilate's policy had not prevailed above his justice, he would not have been long seeking to release him, but would have done it. Fiat justitia, ruat coelum - Let justice be done, though heaven itself should fall. 2. The Jews were more furious than ever, and more violent to get Jesus crucified. Still they carry on their design with noise and clamour as before; so now they cried out. They would have it thought that the commonalty was against him, and therefore laboured to get him cried down by a multitude, and it is no hard matter to pack a mob; whereas, if a fair poll had been granted, I doubt not but it would have been carried by a great majority for the releasing of him. A few madmen may out-shout many wise men, and then fancy themselves to speak the sense (when it is but the nonsense) of a nation, or of all mankind; but it is not so easy a thing to change the sense of the people as it is to misrepresent it, and to change their cry. Now that Christ was in the hands of his enemies his friends were shy and silent, and disappeared, and those that were against him were forward to show themselves so; and this gave the chief priests an opportunity to represent it as the concurring vote of all the Jews that he should be crucified. In this outcry they sought two things: - (1.) To blacken the prisoner as an enemy to Caesar. He had refused the kingdoms of this world and the glory of them, had declared his kingdom not to be of this world, and yet they will have it that he speaks against Caesar; antilegei - he opposed Caesar, invades his dignity and sovereignty. It has always been the artifice of the enemies of religion to represent it as hurtful to kings and provinces, when it would be highly beneficial to both. (2.) To frighten the judge, as no friend to Caesar: "If thou let this man go unpunished, and let him go on, thou art not Caesar's friend, and therefore false to thy trust and the duty of thy place, obnoxious to the emperor's displeasure, and liable to be turned out." They intimate a threatening that they would inform against him, and get him displaced; and here they touched him in a sensible and very tender part. But, of all people, these Jews should not have pretended a concern for Caesar, who were themselves so ill affected to him and his government. They should not talk of being friends to Caesar, who were themselves such back friends to him; yet thus a pretended zeal for that which is good often serves to cover a real malice against that which is better. 3. When other expedients had been tried in vain, Pilate slightly endeavoured to banter them out of their fury, and yet, in doing this, betrayed himself to them, and yielded to the rapid stream, Joh 19:13-15. After he had stood it out a great while, and seemed now as if he would have made a vigorous resistance upon this attack (Joh 19:12), he basely surrendered. Observe here, (1.) What it was that shocked Pilate (Joh 19:13): When he heard that saying, that he could not be true to Caesar's honour, nor sure of Caesar's favour, if he did not put Jesus to death, then he thought it was time to look about him. All they had said to prove Christ a malefactor, and that therefore it was Pilate's duty to condemn him, did not move him, but he still kept to his conviction of Christ's innocency; but, when they urged that it was his interest to condemn him, then he began to yield. Note, Those that bind up their happiness in the favour of men make themselves an easy prey to the temptations of Satan. (2.) What preparation was made for a definitive sentence upon this matter: Pilate brought Jesus forth, and he himself in great state took the chair. We may suppose that he called for his robes, that he might look big, and then sat down in the judgment-seat. [1.] Christ was condemned with all the ceremony that could be. First, To bring us off at God's bar, and that all believers through Christ, being judged here, might be acquitted in the court of heaven. Secondly, To take off the terror of pompous trials, which his followers would be brought to for his sake. Paul might the better stand at Caesar's judgment-seat when his Master had stood there before him. [2.] Notice is here taken of the place and time. First, The place where Christ was condemned: in a place called the Pavement, but in Hebrew, Gabbatha, probably the place where he used to sit to try causes or criminals. Some make Gabbatha to signify an enclosed place, fenced against the insults of the people, whom therefore he did the less need to fear; others an elevated place, raised that all might see him. Secondly, The time, Joh 19:14. It was the preparation of the passover, and about the sixth hour. Observe, 1. The day: It was the preparation of the passover, that is, for the passover-sabbath, and the solemnities of that and the rest of the days of the feast of unleavened bread. This is plain from Luk 23:54, It was the preparation, and the sabbath drew on. So that this preparation was for the sabbath. Note, Before the passover there ought to be preparation. This is mentioned as an aggravation of their sin, in persecuting Christ with so much malice and fury, that it was when they should have been purging out the old leaven, to get ready for the passover; but the better the day the worse the deed. 2. The hour: It was about the sixth hour. Some ancient Greek and Latin manuscripts read it about the third hour, which agrees with Mar 15:25. And it appears by Mat 27:45 that he was upon the cross before the sixth hour. But it should seem to come in here, not as a precise determination of the time, but as an additional aggravation of the sin of his prosecutors, that they were pushing on the prosecution, not only on a solemn day, the day of the preparation, but, from the third to the sixth hour (which was, as we call it, church-time) on that day, they were employed in this wickedness; so that for this day, though they were priests, they dropped the temple-service, for they did not leave Christ till the sixth hour, when the darkness began, which frightened them away. Some think that the sixth hour, with this evangelist, is, according to the Roman reckoning and ours, six of the clock in the morning, answering to the Jews' first hour of the day; this is very probable, that Christ's trial before Pilate was at the height about six in the morning, which was then a little after sun-rising. (3.) The rencounter Pilate had with the Jews, both priests and people, before he pr

the soldiers platted a crown of thorns, and put it on his head--in mockery of a regal crown. and they put on him a purple robe--in mockery of the imperial purple; first "stripping him" (Mat 27:28) of His own outer garment. The robe may have been the "gorgeous" one in which Herod arrayed and sent Him back to Pilate (Luk 23:11). "And they put a reed into His right hand" (Mat 27:29) --in mockery of the regal scepter. "And they bowed the knee before Him" (Mat 27:29).

Then Jesus came forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!--There is no reason to think that contempt dictated this speech. There was clearly a struggle in the breast of this wretched man. Not only was he reluctant to surrender to mere clamor an innocent man, but a feeling of anxiety about His mysterious claims, as is plain from what follows, was beginning to rack his breast, and the object of his exclamation seems to have been to move their pity. But, be his meaning what it may, those three words have been eagerly appropriated by all Christendom, and enshrined for ever in its heart as a sublime expression of its calm, rapt admiration of its suffering Lord.

The apostle here represents the privileges we Christians have above the Jews, which are very great. I. Christ's death is our life: And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, Col 2:13. A state of sin is a state of spiritual death. Those who are in sin are dead in sin. As the death of the body consists in its separation from the soul, so the death of the soul consists in its separation from God and the divine favour. As the death of the body is the corruption and putrefaction of it, so sin is the corruption or depravation of the soul. As a man who is dead is unable to help himself by any power of his own, so an habitual sinner is morally impotent: though he has a natural power, or the power of a reasonable creature, he has not a spiritual power, till he has the divine life or a renewed nature. It is principally to be understood of the Gentile world, who lay in wickedness. They were dead in the uncircumcision of their flesh, being aliens to the covenant of promise, and without God in the world, Eph 2:11, Eph 2:12. By reason of their uncircumcision they were dead in their sins. It may be understood of the spiritual uncircumcision or corruption of nature; and so it shows that we are dead in law, and dead in state. Dead in law, as a condemned malefactor is called a dead man because he is under a sentence of death; so sinners by the guilt of sin are under the sentence of the law and condemned already, Joh 3:18. And dead in state, by reason of the uncircumcision of our flesh. An unsanctified heart is called an uncircumcised heart: this is our state. Now through Christ we, who were dead in sins, are quickened; that is, effectual provision is made for taking away the guilt of sin, and breaking the power and dominion of it. Quickened together with him - by virtue of our union to him, and in conformity to him. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls. II. Through him we have the remission of sin: Having forgiven you all trespasses. This is our quickening. The pardon of the crime is the life of the criminal: and this is owing to the resurrection of Christ, as well as his death; for, as he died for our sins, so he rose again for our justification, Rom 4:25. III. Whatever was in force against us is taken out of the way. He has obtained for us a legal discharge from the hand-writing of ordinances, which was against us (Col 2:14), which may be understood, 1. Of that obligation to punishment in which consists the guilt of sin. The curse of the law is the hand-writing against us, like the hand-writing on Belshazzar's wall. Cursed is every one who continues not in every thing. This was a hand-writing which was against us, and contrary to us; for it threatened our eternal ruin. This was removed when he redeemed us from the curse of the law, being made a curse for us, Gal 3:13. He cancelled the obligation for all who repent and believe. "Upon me be the curse, my father." He vacated and disannulled the judgment which was against us. When he was nailed to the cross, the curse was as it were nailed to the cross. And our indwelling corruption is crucified with Christ, and by virtue of his cross. When we remember the dying of the Lord Jesus, and see him nailed to the cross, we should see the hand-writing against us taken out of the way. Or rather, 2. It must be understood of the ceremonial law, the hand-writing of ordinances, the ceremonial institutions or the law of commandments contained in ordinances (Eph 2:15), which was a yoke to the Jews and a partition-wall to the Gentiles. The Lord Jesus took it out of the way, nailed it to his cross; that is, disannulled the obligation of it, that all might see and be satisfied that it was no more binding. When the substance came, the shadows fled away. It is abolished (Co2 3:13), and that which decayeth and waxeth old is ready to vanish away, Heb 8:13. The expressions are in allusion to the ancient methods of cancelling a bond, either by crossing the writing or striking it through with a nail. IV. He has obtained a glorious victory for us over the powers of darkness: And, having spoiled principalities and powers, he made a show of them openly, triumphing over them in it, Col 2:15. As the curse of the law was against us, so the power of Satan was against us. He treated with God as the Judge, and redeemed us out of the hands of his justice by a price; but out of the hands of Satan the executioner he redeemed us by power and with a high hand. He led captivity captive. The devil and all the powers of hell were conquered and disarmed by the dying Redeemer. The first promise pointed at this; the bruising of the heel of Christ in his sufferings was the breaking of the serpent's head, Gen 3:15. The expressions are lofty and magnificent: let us turn aside and see this great sight. The Redeemer conquered by dying. See his crown of thorns turned into a crown of laurels. He spoiled them, broke the devil's power, and conquered and disabled him, and made a show of them openly - exposed them to public shame, and made a show of them to angels and men. Never had the devil's kingdom such a mortal blow given to it as was given by the Lord Jesus. He tied them to his chariot-wheels, and rode forth conquering and to conquer - alluding to the custom of a general's triumph, who returned victorious. - Triumphing over them in it; that is, either in his cross and by his death; or, as some read it, in himself, by his own power; for he trod the wine-press alone, and of the people there was none with him.

new--not the usual term (kaine) applied to the Christian covenant (Heb 9:15), which would mean new as different from, and superseding the old; but Greek, "nea," "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith (Heb 12:2), and Himself perfected through sufferings and death, in His resurrection and ascension (Heb 2:10; Heb 5:9), is naturally suggested by the mention of "the just made perfect" at their resurrection (compare Heb 7:22). Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ. and to the blood of sprinkling--here enumerated as distinct from "Jesus." BENGEL reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible (Pe1 1:18-19). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, Heb 9:7, Heb 9:12, Heb 9:25; Heb 13:11). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" (Heb 9:12); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" (Heb 9:14). So in Heb 10:29, the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in Heb 13:12, Heb 13:20; also compare Heb 10:19, with Heb 10:21. So in the Lord's Supper (Co1 10:16; Co1 11:24-26), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant" (Heb 13:20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (Heb 9:12). But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth (Heb 9:14; Heb 10:22; Isa 52:15). This sprinkling is analogous to the sprinkled blood of the Passover. Compare Rev 5:6, "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood (Heb 9:18, Heb 9:22). speaketh better things than that of Abel--namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [ALFORD], which was not a sacrifice at all); compare Heb 11:4; Gen 4:4. This accords with the whole tenor of the Epistle, and of this passage in particular (Heb 12:18-22), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare Heb. 9:1-10:39. The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So ARCHBISHOP MAGEE, HAMMOND, and KNATCHBULL. BENGEL takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer MAGEE'S view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel.