angel from hell; and as the one appeared to terrify, the other appeared to strengthen him. It was not necessary to exert the divine power to crush this devil, and therefore an angel from heaven is sent to counteract his influence. This is the sum of Dr. Lightfoot's reasonings upon this very difficult subject. Others suppose, that while our Lord was praying intensely in the garden, the extreme fervor of his application to God in the behalf of the poor deluded Jews, and in behalf of the world, was too much for his human nature to support; that he, in consequence, fell into a swoon, in which he had a VISION of an angel coming from heaven to strengthen him. Let these sentiments stand on their respective merits.

and vehemently accused.

no doubt with most critics, of their authenticity. After all that has been said, or perhaps can be said on this subject, there will remain mysteries which only the bright light of the eternal world can sufficiently illustrate. That Christ was now suffering, the just for the unjust, that he might bring us to God; and that he was bearing in his body, the punishment due to their sins, I have no doubt: and that the agony of his mind, in these vicarious sufferings, caused the effusion from his body, of the bloody sweat, may be easily credited, without supposing him to be at all under the displeasure of his heavenly Father; for as God can see nothing but as it is, he could not see him as a sinner who was purity itself. In every

well pleased.

What renders this circumstance more difficult, is, that act, Jesus was that beloved Son, in whom the Father was ever there is no mention of it in any of the other Evangelists:|| and it is worthy of remark, that among many of the ancients, the authenticity of these two verses, the 43d and 44th, has been doubted, and in consequence, they are omitted in several MSS. and in some Versions and Fathers. The Coder Alexandrinus, and the Codex Vaticanus, the two oldest MSS. in the world, omit both verses; in some other very ancient MSS. they stand with an asterisk before them, as a mark of dubiousness; and they are both wanting in the Coptic fragments published by Dr. Ford. They are however extant in such a vast number of MSS. Versions, and Fathers, as to leave

As to the angel strengthening him, probably no more is meant by it than a friendly sympathizing of one of those heavenly beings, with their Lord in distress: this circumstance is the most difficult in the whole relation: but understood thus, the difficulty is removed; for what strength could the highest angel in heaven afford to our blessed Lord, in his atoning acts? Surely none. The bare supposition is insupportable. But if we allow that the angel came to sympathize with him during his passion, the whole account will appear ¦ plain and consistent.

CHAPTER XXIII.

Christ is led to Pilate and accused by the Jews, 1, 2. Pilate examines, and pronounces him innocent, 3, 4. The Jews virulently accuse him, 5. Pilate understanding that he was of Galilee, sends him to Herod, by whom he is examined, 6-9. The chief priests and scribes vehemently accuse him, and Herod and his soldiers mock him, 10, 11. Pilate and Herod become friends, 12. Pilate before the chief priests, rulers, and people, pronounces Christ to be innocent, and offers to release him, 13-20. The Jews clamour for his condemnation, and Pilate gives him up to their will, 21-25. Simon bears his cross, 26. The people bewail him, and he foretells the destruction of the Jewish state, 27-31. He and two malefactors are brought to Calvary, and are crucified, 32, 33. He prays for his crucifiers, 34. He is derided, mocked, and insulted by the rulers, and by the soldiers, 35-37. The superscription on the cross, 38. The conduct of the two malefactors, to one of whom he promises paradise, 39-43. The great darkness, 44, 45. He gives up the ghost, 46. The Centurion and many others are greatly affected at his death, 47-49. Joseph of Arimathea begs the body, and puts it in his own new tomb, 50-53. The women prepare spices and ointments to embalm him, 54-56.

6 When Pilate heard of Galilee, he asked whe-nought, and mocked him, and arrayed him in a ther the man were a Galilean.

gorgeous robe, and sent him again to Pilate.
12 And the same day "Pilate and Herod
were made friends together: for before they
were at enmity between themselves.

Ch. 9. 9. Matt. 14. 1. Mark 6. 14.- Isai. 53. 3. Acts 4. 27.

ple, chap. xxii. 6. and it was now but just the break of day, charge of sedition was deemed frivolous by Pilate, they

xxii. 66.

Verse 2. Perverting the nation] The Greek word georTa, signifies stirring up to disaffection and rebellion. Many MSS. and Versions add nμwv, OUR nation. They intimated that he not only preached corrupt doctrine, but that he endeavoured to make them disaffected towards the Roman government, for which, they now pretended to feel a strong affection! Several copies of the Itala, add, destroying our Law and Prophets-Et solventem Legem nostram et Prophetas.

changed it; and brought a charge equally false and groundless against his doctrine.

Verse 7. Herod's jurisdiction] The city of Nazareth, in which Christ had continued till he was thirty years of age, and that of Capernaum, in which he principally resided the last years of his life, were both in Lower Galilee, of which Herod Antipas was tetrarch. Pilate was probably glad of this opportunity to pay a little respect to Herod, whom it is likely he had irritated; and with whom he now wished to be friends. See ver. 12.

Verse 10. The chief priests-vehemently accused him.] Corrupt priests and teachers are generally the most implacable enemies of Christ and his truth. Evil passions betray those who are slaves to them. An affected moderation would have

Forbidding to give tribute to Cæsar] These were the falsest slanders that could be invented. The whole of our Lord's conduct disproved them. And his decision in the case of the question about the lawfulness of paying tribute to Cæsar, Matt. xxii. 21. was so fully known, that we find Pilate paid not the least attention to such evidently malicious and un-rendered these accusers less suspected, their accusations more founded accusations. Neither Christ nor any of his followers from that day until now, ever forbad the paying tribute to Cæsar; that is, constitutional taxes to a lawful prince.

probable, and the envy less visible than this vehemence: but envy seldom or never consults prudence: and God permits this to be so, for the honour of truth and innocence. Quesnel.

Verse 4. I find no fault in this man.] According to John Verse 11. A gorgeous robe] Eofnra haμπgav. It probably xvii. 36, 38. Pilate did not say this till after our Lord had de- means a white robe, for it was the custom of the Jewish noclared to him that his kingdom was not of this world; and bility to wear such. Hence in Rev. iii. 4. it is said of the probably not till after he had found, on examining witnesses, || saints, They shall walk with me in wHITE (garments), because (ver. 14. of this chapter) that all their evidence amounted to they are WORTHY. In such a robe, Herod, by way of mockno proof of his having set up himself for a temporal king.ery, caused our Lord to be clothed; but the nobility among See Bishop PEARCE. the Romans, wearing purple for the most part, Pilate's solVerse 5. Saying, He stirreth up the people, &c.] In the Codexdiers who were Romans, put on Jesus a purple robe, Mark Colbertinus, a copy of the ancient Itala or Antihieronymian|| xv. 17. John xix. 2. both of them following the custom of version, this verse stands thus: He stirreth up the people, begin- their own country, when by way of mocking our Lord as a ning from Galilee, and teaching through all Judea unto this place; king, they clothed him in robes of state. See Bishop PEARCE. our wives and our children he hath rendered averse from us, and he is not baptized as we are. As the Jews found that their

Verse 12. Pilate and Herod were made friends] I do not find any account of the cause of the enmity which subsisted be

16 I will therefore chastise him, and release requiring that he might be crucified. And the him.

19 (Who for a certain sedition made in the their will.

26 And as they led him away, they An. Olymp. laid hold upon one Simon, a Cyrenian coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

27 And there followed him a great company of people, and of women, which also bewailed and lamented him.

28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.

b

29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.

* Matt. 27. 32. Mark 15. 21. See John 19. 17. Matt. 24. 19. ch. 21. 23. Isai. 2. 19. Hos. 10. 8. Rev. 6. 16. & 9. 6. Prov. 11. 31. Jer. 25.29. Ezek. 20. 47. & 21.3, 4. 1Pet. 4. 17. Isai. 53. 12. Matt. 27.38.

patiently heard every thing that the inventive malice of these wicked men could alledge against him; and when he wished to dismiss him, a violent mob took and murdered him.

Verse 26. Simon, a Cyrenian] See on Matt. xxvii. 32. Verse 27. Bewailed and lamented him.] ExoTTovTo, beat their breasts. See on Matt. xi. 17.

C

crucified between two malefactors.

30 Then shall they begin to say to the mountains, Fall on us, and to the Cover us.

hills,
31

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An. Olymp.

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For if they do these things in a green tree, what shall be done in the dry?

32 And there were also two other malefactors led with him to be put to death.

struction of Jerusalem, and as the same expressions are used, Rev. vi. 6. Dr. Lightfoot conjectures that the whole of that chapter may relate to the same event.

Verse 31. If they do these things in a green tree] This seems to be a proverbial expression, the sense of which is: If they spare not a tree which by the beauty of its foliage, abundance and excellence of its fruits, deserves to be preserved; then the tree which is dry and withered, will surely be cut down. If an innocent man be put to death in the very face of justice, in opposition to all its dictates and decisions, by a peo

Verse 28. Weep not for me] Many pious persons have been greatly distressed in their minds, because they could not weep on reading or hearing of the sufferings of Christ. For the relief of all such, let it be for ever known, that no human spirit can possibly take any part in the passion of the Messiah. His suffer-ple who profess to be governed and directed by divine laws;

ings were such, as only God manifested in the flesh could bear; and as they were all of an erpiatory nature, no man can taste of, or share in them. Besides, the sufferings of Christ are not a subject of sorrow to any man; but on the contrary, of eternal rejoicing to the whole of a lost world. Some have even prayed to participate in the sufferings of Christ. The legend of St. Francis and his stigmata is well known.-He is fabled to have received the marks in his hands, feet and side. Relative to this point, there are many unwarrantable expressions used by religious people in their prayers and hymns. To give only one instance, how often do we hear these or similar

words said or sung:

"Give me to feel thy agonies!

"One drop of thy sad cup afford."Reader! one drop of this cup would bear down thy soul to endless ruin; and these agonies would annihilate the universe. He suffered alone: for of the people there was none with him; because his sufferings were to make an atonement for the sins of the world: and in the work of redemption he had no helper.

what desolation, injustice and oppression may not be expected, when anarchy and confusion sit in the place where judgment and justice formerly presided? Our Lord alludes prophetically to those tribulations which fell upon the Jewish people about forty years after. See the notes on Matt. xxiv.

Verse 32. Two other malefactors] Etigos duo κακούργοι, should certainly be translated two others, malefactors, as in the bibles published by the King's printer, Edinburgh. As it now stands in the text, it seems to intimate that our blessed Lord, was also a malefactor.

Verse 33. The place-called Calvary] See on Matt. xxvii. 33. They crucified him] See the nature of this punishment explained, Matt. xxvii. 35.

Verse 34. They know not what they do.] If ignorance do not excuse a crime, it at least diminishes the atrocity of it. However, these persons well knew that they were crucifying an innocent man; but they did not know that by this act of theirs, they were bringing down on themselves and on their country the heaviest judgments of God. In the prayer, Father, forgive them! that word of prophecy was fulfilled, He made interces

Verse 30. Mountains, fall on us] As this refers to the de- sion for the transgressors, Isai. liii. 12.

Account of the two

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the rulers also with them derided hanged railed on him, saying, If thou A. M. 403. An. Olymp. him, saying, He saved others; let be Christ, save thyself and us.

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him save himself, if he be Christ, the chosen of God.

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40 But the other answering rebuked him, saying, Dost not thou fear God, seeing

36 And the soldiers also mocked him, coming thou art in the same condemnation?

to him, and offering him vinegar,

41 And we indeed justly; for we receive the 37 And saying, If thou be the king of the due reward of our deeds: but this man hath done nothing amiss.

Jews, save thyself.

38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. 39¶And one of the malefactors which were

a Matt. 27. 39. Mark 15. 29. Matt. 27. 37. Mark 15. 26. John 19. 19.

Verse 35. Derided him] Treated him with the utmost contempt, išsμværngišov, in the most infamous manner. See the meaning of this word explained, chap. xvi. 14.

Verse 36. Offering him vinegar] See on Matt. xxvii. 34. Vinegar, or small sour wine, was a common drink of the Ro- || man soldiers and it is supposed that wherever they were on duty they had a vessel of this liquor standing by. It appears that at least two cups were given to our Lord; one before he was nailed to the cross, viz. of wine mingled with myrrh, and another of vinegar, while he hung on the cross. Some think there were three cups; ONE of wine mixed with myrrh, the SECOND, of vinegar mingled with gall, and the THIRD, of simple vinegar. Allow these three cups, and the different expressions in all the Evangelists will be included. See Lightfoot. Verse 38. A superscription] See Matt. xxvii. 37.

42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom! 43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

Matt. 27. 44. Mark 15. 32.

person had been sanctified to him, so that his heart was open to receive help from the hand of the Lord: he is a genuine penitent and gives the fullest proof he can give of it, viz. the acknowledgment of the justice of his sentence. He bad sinned, and he acknowledges his sin; his heart believes unto righteousness, and with his tongue he makes confession unto salvation. While he condemns himself he bears testimony that Jesus was innocent. Bishop PEARCE Supposes that these were not robbers in the common sense of the word, but Jews who took up arms on the principle that the Romans were not to be submitted to, and that their levies of tribute money were oppressive; and therefore they made no scruple to rob all the Romans they met with. These Jews Josephus calls anotos, robkers, the same term used by the Evangelists. This opinion gains some strength from the penitent thief's confession: we receive the reward of our deeds—we rose up against the government, and committed depredations in the country; but this man hath done nothing amiss-aroños, out of place, disorderly,

nothing calculated to raise sedition or insurrection; nor inconsistent with his declarations of peace and good will towards all men; nor with the nature of that spiritual kingdom which he came to establish among men; though he is now crucified under the pretence of disaffection to the Roman governinent.

In letters of Greek, and Latin, and Hebrew] The inscription was written in all these languages, which were the most common, that all might see the reason why he was put to death. The inscription was written in Greek, on account of the Hellenistic Jews, who were then at Jerusalem because of the pass-over: it was written in Latin, that being the lauguage of the government under which he was crucified: and it was written in Hebrew, that being the language of the place in which this deed of darkness was committed. But by the good providence of God, the inscription itself exculpated him, and proved the Jews to be rebels against, and murderers of, their king. See the note on Matt. xxvii. 37. It is not to Verse 43. To day shalt thou be with me in paradise.] Marbe wondered at, that they wished Pilate to alter this inscripcion and the Manichees are reported to have left this verse tion, John xix. 21. as it was a record of their own infamy. out of their copies of this Evangelist. This saying of our

Verse 42. Lord, remember me, &c.] It is worthy of remark, that this man appears to have been the first who believed in the intercession of Christ.

Verse 39. One of the malefactors which were hanged] It is Lord is justly considered as a strong proof of the immaterilikely that the two robbers were not nailed to their crosses, butality of the soul; and it is no wonder that those who have only tied to them by cords, and thus they are represented in ancient paintings. If not nailed, they could not have suffered much, and therefore they were found still alive, when the soldiers came to give the coup de grace, which put a speedy end to their lives. John xix. 31-33.

Verse 40. Dost not thou fear God] The sufferings of this

embraced the contrary opinion, should endeavour to explain away this meaning. In order to do this, a comma is placed after onusov, to day, and then our Lord is supposed to have meant "Thou shalt be with me after the resurrection; I tell thee this, TO DAY." I am sorry to find men of great learning and abilities attempting to support this most feeble and worth