It is to Pilate's credit that he kept up his efforts so long. Luke wishes to impress us with his persistency, as well as with the fixed determination of the Jews, by his note of 'the third time.' Thrice was the choice offered to them, and thrice did they put away the possibility of averting their doom. But Pilate's persistency had a weak place, for he was afraid of his subjects, and, while willing to save Jesus, was not willing to imperil himself in doing it. Self-interest takes the strength out of resolution to do right, like a crumbling stone in a sea wall, which lets in the wave that ruins the whole structure.
Pilate had come to the end of his shifts to escape pronouncing sentence. The rulers had refused to judge Jesus according to their law. Herod had sent Him back with thanks, but unsentenced. The Jews would not have Him, but Barabbas, released, nor would they accept scourging in lieu of crucifying. So he has to decide at last whether to be just and fear not, or basely to give way, and draw down on his head momentary applause at the price of everlasting horror. Luke notices in all three stages the loud cries of the Jews, and in this last one he gives special emphasis to them. 'Their voices prevailed.' What a condemnation for a judge! He 'gave sentence that what they asked for should be done.' Baseness in a judge could go no farther. The repetition of the characterisation of Barabbas brings up once more the hideousness of the people's choice, and the tragic words 'to their will' sets in a ghastly light the flagrant injustice of the judge, and yet greater crime of the Jews. To deliver Jesus to their will was base; to entertain such a 'will' towards Jesus was more than base,—it was 'the ruin of them, and of all Israel.' Our whole lives here and hereafter turn on what is our 'will' to Him.
WORDS FROM THE CROSS
'And when they were come to the place which is called Calvary, there they crucified Him, and the malefactors, one on the right hand, and the other on the left. 34. Then said Jesus, Father, forgive them; for they know not what they do. And they parted His raiment, and cast lots. 35. And the people stood beholding. And the rulers also with them derided Him, saying, He saved others; let Him save Himself, if He be Christ, the chosen of God. 36. And the soldiers also mocked Him, coming to Him and offering Him vinegar. 37. And saying, if Thou be the king of the 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 hanged railed on Him, saying, If Thou be Christ, save Thyself and us. 40. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? 41. And we indeed justly; for we receive the due reward of our deeds: but this Man hath done nothing amiss. 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 shall thou be with Me in paradise. 44. And it was about the sixth hour, and there was darkness over all the earth until the ninth hour. 45. And the sun was darkened, and the vail of the temple was rent in the midst. 46. And when Jesus had cried with a loud voice, He said, Father, into Thy hands I commend My spirit: and having said thus, He gave up the ghost.'—LUKE xxiii. 33-46.
The calm tone of all the narratives of the Crucifixion is very remarkable. Each Evangelist limits himself to the bare recording of facts, without a trace of emotion. They felt too deeply to show feeling. It was fitting that the story which, till the end of time, was to move hearts to a passion of love and devotion, should be told without any colouring. Let us beware of reading it coldly! This passage is more adapted to be pondered in solitude, with the thought, 'All this was borne for me,' than to be commented on. But a reverent word or two is permissible.
Luke's account is noticeably independent of the other three. The three sayings of Christ's, round which his narrative is grouped, are preserved by him alone. We shall best grasp the dominant impression which the Evangelist unconsciously had himself received, and sought to convey, by gathering the whole round these three words from the Cross.
I. The first word sets Jesus forth as the all-merciful Intercessor and patient friend of sinners. It is very significantly set in the centre of the paragraph (vs. 33-38) which recounts the heartless cruelty and mockery of soldiers and rulers. Surrounded by that whirlwind of abuse, contempt and ferocious glee at His sufferings, He gave back no taunt, nor uttered any cry of pain, nor was moved to the faintest anger, but let His heart go out in pity for all who took part in that wicked tragedy; and, while 'He opened not His mouth' in complaint or reviling, He did open it in intercession. But the wonderful prayer smote no heart with compunction, and, after it, the storm of mocking and savage triumph hurtled on as before.
Luke gathers all the details together in summary fashion, and piles them on one another without enlarging on any. The effect produced is like that of a succession of breakers beating on some lonely rock, or of blows struck by a battering-ram on a fortress.
'They crucified Him,'—there is no need to say who 'they' were. Others than the soldiers, who did the work, did the deed. Contempt gave Him two malefactors for companions and hung the King of the Jews in the place of honour in the midst. Did John remember what his brother and he had asked? Matter-of-fact indifference as to a piece of military duty, and shameless greed, impelled the legionaries to cast lots for the clothes stripped from a living man. What did the crucifying of another Jew or two matter to them? Gaping curiosity, and the strange love of the horrible, so strong in the vulgar mind, led the people, who had been shouting Hosanna! less than a week ago, to stand gazing on the sight without pity but in a few hearts.
The bitter hatred of the rulers, and their inhuman glee at getting rid of a heretic, gave them bad preeminence in sin. Their scoff acknowledged that He had 'saved others,' and their hate had so blinded their eyes that they could not see how manifestly His refusal to use His power to save Himself proved Him the Son of God. He could not save Himself, just because He would save these scoffing Rabbis and all the world. The rough soldiers knew little about Him, but they followed suit, and thought it an excellent jest to bring the 'vinegar,' provided in kindness, to Jesus with a mockery of reverence as to a king. The gibe was double-barrelled, like the inscription over the Cross; for it was meant to hit both this Pretender to royalty and His alleged subjects.