The charitable ladies of Jerusalem are said to have provided some stupefying drug for the use of condemned criminals, in order to alleviate the intolerable torments of death by crucifixion. Apparently it was this drug that some people offered to Jesus; but he refused to take it. The taste of it revealed its benumbing influence, and he would not submit to this.

I. CHRIST WOULD NOT SHRINK FROM HIS ALLOTTED SUFFERING. This scene is strangely contrasted with the scene in Gethsemane but a few hours earlier. In the garden Jesus had besought God, with tears and in agony, that if possible the cup of his Passion and death might pass from him. Now he will not take the cup that brings alleviation to his sufferings. How shall we account for this difference of mental attitude? The answer is that Christ knew that it was God's will that he should suffer. Before he had only prayed that the cup of his sufferings might pass, if it had been God's will to release him. But he discovered that it was not God's will. Then there was not a moment's hesitation. Christ was human in his shrinking from pain and insult and death. But he was strong and absolutely brave in facing whatever he might have to meet in doing or in bearing the will of God. He was no weak, effeminate sufferer, as pictures of the Correggio school represent him. His courage was perfect. Manly and strong in soul, he faced death and its accompanying torments without flinching, when he saw his way led him through those horrors.

II. CHRIST HAD A WORK YET TO FINISH. We are thankful for the anodyne which medical science is now able to apply to great suffering. The chloroform that renders the patient unconscious during a surgical operation, and the morphia that relieves acute pain, are welcomed as gifts of God. Surely it cannot be wrong to employ such things. There is no merit in the mere endurance of pain. But in our Lord's case there was much more to be considered than the suffering of a painful death. He had a testimony to bear. His words from the cross are among the most precious memorials of his earthly ministry. He could not say, "It is finished!" until he was about to bow his head and give up the ghost. Therefore he felt it necessary to preserve his consciousness to the last. Then his suffering was itself a part of his work. The way in which he endured what was laid upon him entered into the very process of his atoning sacrifice. As our great High Priest, he was made perfect through suffering (Hebrews 5:8, 9). Would he have been the perfect Christ he was if he had left one drop of the bitter cup? If he had taken the opiate which would have allayed his pains at the expense of his consciousness, would he have made the complete atonement for sin? If it is too much to say "Yes" to these questions, at least we may see that his great and awful work could only have been accomplished by the willing and conscious surrender of himself, and this surrender would have been obscured to our view if he had accepted the offered relief. Thus we see how to the very last he would not care for himself, how he gave himself utterly in suffering and death for the world's redemption. - W.F.A.

The thought of those who with tender heart watch by the cross of Jesus.

I. The first thought concerns the visible tragic elements of the scene.

II. The contemplation of the sufferer, His character, and His works.

III. The Divine permission of these atrocities.

IV. What a plenitude of grace there is in this Divine provision.

(J. H. Davison.)

I. The spectacle.

1. There was that which all might see.

2. There was that which only enlightened and quickened minds can see.

II. The spectators and their various emotions. Of the spectators some were —

1. Bad.

2. Hopeful.

3. Good.

(Anon.)

I. The PROCESS of the crucifixion.

1. The preliminary by which it was preceded.

2. The act itself.

3. The explanation by which the act was accompanied.

II. The DESIGNS of the crucifixion.

1. It was the accomplishment of a Divine purpose.

2. In order to offer an all-sufficient atonement for human sin.

3. In order that it might found for our Lord an exalted mediatorial empire.

III. The CONCLUSIONS which the crucifixion should leave on the hearts of those who contemplate it.

1. To esteem supremely the love from which it emanated.

2. To repent humbly of the transgressions it was necessary to pardon.

3. To repose implicitly upon the merit by which it is signalized.

4. To avow zealously the cause with which it is identified.

(J. Parsons.)

I. What they did to Him. "They crucified Him."

II. How He conducted Himself under it.

III. The results of all this.

1. A great consternation did befall the universe at this crucifixion.

2. It gave to the church its sublimest and most central theme.

3. It established a city of refuge for guilty men.

4. It was the opening of a fountain for the washing away of sin.

5. It was the stretching forth of a mighty hand to help, comfort, and deliver in every time of need.

6. It gave to the believing soul a pillow on which to lie down and peace.

(J. A. Seiss, D. D.)

That is the Bible's picture of gamblers. What is gambling? It is neither begging nor stealing, but it resembles both in that it consists in getting money from another for which you have rendered no honest equivalent. The winner of a bet has rendered no service at all to country or to the individual; and ought to feel a sense of theft. Do you ask where is God's commandment against it? "In its results scored deeply on the character of gamblers." The love of gaming springs from the love of excitement that is in our nature. It unfits a man for life's duties. It is strange how uniformly no good comes of it. It has been disallowed by all ethical and religious teachers.

(B. J. Snell, M. A.)

In honest business you give an equivalent for so much received. It may be a service, or it may be the result of service. The farmer gives his farm produce, the result of his toil; the mechanic renders his skill; the pilot his knowledge of the channel; the lawyer his acute knowledge required to navigate channels more intricate. In any one of these cases money is earned by the performance of actual service, and in every case the body politic is the richer for the service. But gambling is unproductive, the wealth of the whole body is not increased. The only result is the circulation of moneys, and even that is a questionable benefit seeing that the cash is but transferred from the pocket of the fools to the pocket of the knaves, always with a contingent reversion to the publican. The community is no more enriched by the mere circulation of gold than the level of a pool is raised by a tempest blowing upon it; gain in one direction is balanced by loss in another.

(B. J. Snell, M. A.)

The love of gaming springs from the love of excitement that is in our nature. This has existed always and everywhere. Tacitus says that the ancient Germans would stake their property and even their life on the throw of the dice-box. The typical Asiatic will risk child or wife on the turn of a die or the fighting of a game-cock. Civilization does not seem to diminish the fascination of gambling. And excitement, so long as it is within bounds, is healthful, bracing, and necessary; beyond these bounds (which no man can well define for another), it is exhausting and destructive. At first a man bets to gain a new sensation, a certain thrill of the nerves; to repeat the pleasant thrill an increased dose is necessary. The sensation itself palls; it must be intensified. The process itself is luring, and at last it heats every part of the mind like an oven. It is notorious that the passion grows; no more experiments need to be tried in that direction, vivisection could not demonstrate it more amply. The winnings that come so easily are not so much the gifts of fortune as they are the baits of misfortune that lead on to beggary. Nice distinctions are drawn between "playing" and gambling. Play is harmless so long as it is play; but "playing" is a seed that comes up "gambling." It is a dangerous seed to play with. Not drunkenness itself is as hard to cure as is the gambling mania when it has once enthralled a man; he cares only for it — every passion is absorbed into that one intense consuming lust. The day lags heavy on his hands without it, all other pursuits are tasteless; he is only alive when he is gaming, and then the very dregs of his soul are stirred into fearful activity.

(B. J. Snell, M. A.)

Note the varied types of watchers around the cross.

1. The careless watch of the soldiers.

2. The jealous watch of the enemies.

3. The anxious watch of the women.

4. The wondering watch of angels on high.

(Anon.)

These rude soldiers had doubtless joined with their comrades in the coarse mockery which preceded the sad procession to Calvary; and then they had to do the rough work of the executioners, fastening the sufferers to the rude wooden crosses, lifting these with their burden, fixing them into the ground, then parting the raiment. And when all that is done they sit stolidly down to take their ease at the foot of the cross, and idly to wait, with eyes that look and see nothing, until the sufferers die. A strange picture!

I. How IGNORANT MEN ARE OF THE REAL MEANING AND OUTCOME OF WHAT THEY DO. Think of what a corporal's guard of rough English soldiers, out in Northern India, would think if they were bade to hang a native charged with rebellion against the British Government. So much, and no more did these men know of what they were doing. And so with us all. No man knows the real meaning, the possible issue and outcome of a great deal in our lives. If we are wise, we will let results alone, and just take care that our motive is right.

II. RESPONSIBILITY IS LIMITED BY KNOWLEDGE. These men were ignorant of what they were doing, and therefore guiltless. God weighs, not counts, our actions.

III. IT IS POSSIBLE TO LOOK AT CHRIST ON THE CROSS AND SEE NOTHING. For half a day there these soldiers sat, and it was but a dying Jew they saw — one of three. They were the unmoved witnesses of God manifest in the flesh, dying on the cross for the whole world, and for them. Their ignorance made them blind. Let us all pray to have our ignorance and blindness removed, our hearts softened by the sight of Christ crucified for us.

(A. Maclaren, D. D.)

Barabbas, Eli, Elias, Elijah, Israelites, James, Jeremiah, Jeremias, Jeremy, Jesus, Joseph, Joses, Judas, Mary, Pilate, Simon, Zabdi, ZebedeeArimathea, Cyrene, Field of Blood, Galilee, Golgotha, Jerusalem, Place of the SkullBitter, Drink, Gall, Mingled, Mixed, Mixture, Offered, Refused, Sour, Tasted, Tasting, Thereof, Unwilling, Vinegar, Wine1. Jesus is delivered bound to Pilate.
3. Judas hangs himself.
19. Pilate, admonished of his wife,
20. and being urged by the multitude, washes his hands, and releases Barabbas.
27. Jesus is mocked and crowned with thorns;
33. crucified;
39. reviled;
50. dies, and is buried;
62. his tomb is sealed and watched.

Matthew 27:34

     4436   drinking, abstention
     4544   wine

Matthew 27:28-50

     2060   Christ, patience of

Matthew 27:32-38

     2412   cross, accounts of

Matthew 27:33-34

     4452   gall

Matthew 27:33-44

     5879   humiliation

Matthew 27:34-36

     2525   Christ, cross of

The Blind Watchers at the Cross
'And sitting down they watched Him there.' --MATT. xxvii. 36. Our thoughts are, rightly, so absorbed by the central Figure in this great chapter that we pass by almost unnoticed the groups round the cross. And yet there are large lessons to be learned from each of them. These rude soldiers, four in number, as we infer from John's Gospel, had no doubt joined with their comrades in the coarse mockery which preceded the sad procession to Calvary; and then they had to do the rough work of the executioners, …
Alexander Maclaren—Expositions of Holy Scripture

The Veil Rent
'Behold, the veil of the Temple was rent in twain from the top to the bottom.'--MATT. xxvii. 51. As I suppose we are all aware, the Jewish Temple was divided into three parts: the Outer Court, open to all; the Holy Place, to which the ministering priests had daily access to burn incense and trim the lamps; and the Holy of Holies, where only the High Priest was permitted to go, and that but once a year, on the great Day of Atonement. For the other three hundred and sixty-four days the shrine lay silent, …
Alexander Maclaren—Expositions of Holy Scripture

The Sentence which Condemned the Judges
And Jesus stood before the governor: and the governor asked Him, saying, Art Thou the King of the Jews? And Jesus said unto him, Thou sayest. 12. And when He was accused of the chief priests and elders, He answered nothing. 13. Then said Pilate unto Him, Hearest Thou not how many things they witness against Thee? 14. And He answered him to never a word; insomuch that the governor marvelled greatly. 15. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. …
Alexander Maclaren—Expositions of Holy Scripture

The Crucifixion
'And when they were come unto a place called Golgotha, that is to say, a place of a skull, 34. They gave Him vinegar to drink mingled with gall: and when He had tasted thereof, He would not drink. 35. And they crucified Him, and parted His garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted My garments among them, and upon My vesture did they cast lots. 36. And sitting down they watched Him there; 37. And set up over His head His accusation written, THIS …
Alexander Maclaren—Expositions of Holy Scripture

'See Thou to That!'
'I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? See thou to that. 24. I am innocent of the blood of this just Person: see ye to it.'--MATT. xxvii. 4, 24. So, what the priests said to Judas, Pilate said to the priests. They contemptuously bade their wretched instrument bear the burden of his own treachery. They had condescended to use his services, but he presumed too far if he thought that that gave him a claim upon their sympathies. The tools of more …
Alexander Maclaren—Expositions of Holy Scripture

Taunts Turning to Testimonies
'... The chief priests mocking Him ... said, 42. He saved others; Himself He cannot save. If He be the King of Israel, let Him now come down from the cross, and we will believe Him. 43. He trusted in God; let Him deliver Him now, if He will have Him.' --MATT. xxvii. 41-43. It is an old saying that the corruption of the best is the worst. What is more merciful and pitiful than true religion? What is more merciless and malicious than hatred which calls itself 'religious'? These priests, like many a …
Alexander Maclaren—Expositions of Holy Scripture

The Fourth Word
"Eloi, Eloi, lama sabachthani."--ST. MATT. XXVII. 46; ST. MARK XV. 34. There are three peculiar and distinguishing features of this fourth word which our Saviour uttered from His Cross. 1. It is the only one of the Seven which finds a place in the earliest record of our Lord's life, contained in the matter common to St. Matthew and St. Mark. 2. It is the only one which has been preserved to us in the original Aramaic, in the very syllables which were formed by the lips of Christ. 3. It is the …
J. H. Beibitz—Gloria Crucis

Let Him Deliver Him Now
It is very painful to the heart to picture our blessed Master in his death-agonies, surrounded by a ribald multitude, who watched him and mocked him, made sport of his prayer and insulted his faith. Nothing was sacred to them: they invaded the Holy of holies of his confidence in God, and taunted him concerning that faith in Jehovah which they were compelled to admit. See, dear friends, what an evil thing is sin, since the Sin-bearer suffers so bitterly to make atonement for it! See, also, the shame …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Rent Veil
THE DEATH of our Lord Jesus Christ was fitly surrounded by miracles; yet it is itself so much greater a wonder than all besides, that it as far exceeds them as the sun outshines the planets which surround it. It seems natural enough that the earth should quake, that tombs should be opened, and that the veil of the temple should be rent, when He who only hath immortality gives up the ghost. The more you think of the death of the Son of God, the more will you be amazed at it. As much as a miracle excels …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

Lama Sabachthani?
Our Lord was then in the darkest part of his way. He had trodden the winepress now for hours, and the work was almost finished. He had reached the culminating point of his anguish. This is his dolorous lament from the lowest pit of misery--"My God, my God, why hast thou forsaken me?" I do not think that the records of time or even of eternity, contain a sentence more full of anguish. Here the wormwood and the gall, and all the other bitternesses, are outdone. Here you may look as into a vast abyss; …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 36: 1890

Our Lord's Solemn Enquiry
"Eli, Eli, lama sabachthani? That is to say, My God, my God, why hast thou forsaken me?"--Matthew 27:46. IF any one of us, lovers of the Lord Jesus Christ had been anywhere near the cross when he uttered those words, I am sure our hearts would have burst with anguish, and one thing is certain--we should have heard the tones of that dying cry as long as ever we lived. There is no doubt that at certain times they would come to us again, ringing shrill and clear through the thick darkness. We should …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

The Eloi.
"My God, my God, why hast thou forsaken me?"--ST MATTHEW xxvii. 46. I do not know that I should dare to approach this, of all utterances into which human breath has ever been moulded, most awful in import, did I not feel that, containing both germ and blossom of the final devotion, it contains therefore the deepest practical lesson the human heart has to learn. The Lord, the Revealer, hides nothing that can be revealed, and will not warn away the foot that treads in naked humility even upon the …
George MacDonald—Unspoken Sermons

Third Stage of Jewish Trial. Jesus Formally Condemned by the Sanhedrin and Led to Pilate.
(Jerusalem. Friday After Dawn.) ^A Matt. XXVII. 1, 2; ^B Mark XV. 1; ^C Luke XXII. 66-23:1; ^D John XVIII. 28. ^a 1 Now when morning was come, ^c 66 And as soon as it was day, ^b straightway ^c the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, ^a all the chief priests and { ^b with} the elders ^a of the people ^b and scribes, and the whole council, held a consultation, and ^a took counsel against Jesus to put …
J. W. McGarvey—The Four-Fold Gospel

First Stage of the Roman Trial. Jesus Before Pilate for the First Time.
(Jerusalem. Early Friday Morning.) ^A Matt. XXVII. 11-14; ^B Mark XV. 2-5; ^C Luke XXIII. 2-5; ^D John XVIII. 28-38. ^d and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See p. 641.] 29 Pilate therefore went out unto them, and saith, What accusation bring ye against this man? 30 They answered and said unto him, If this man were not an evildoer, we should not have delivered him up unto thee. [The Jewish rulers first attempt to induce …
J. W. McGarvey—The Four-Fold Gospel

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing …
J. W. McGarvey—The Four-Fold Gospel

Remorse and Suicide of Judas.
(in the Temple and Outside the Wall of Jerusalem. Friday Morning.) ^A Matt. XXVII. 3-10; ^E Acts I. 18, 19. ^a 3 Then Judas, who betrayed him, when he saw that he was condemned [Judas, having no reason to fear the enemies of Jesus, probably stood in their midst and witnessed the entire trial], repented himself, and brought back the thirty pieces of silver to the chief priests and elders, 4 saying, I have sinned in that I betrayed innocent blood. [There are two Greek words which are translated "repented," …
J. W. McGarvey—The Four-Fold Gospel

The Crucifixion.
Subdivision A. On the Way to the Cross. (Within and Without Jerusalem. Friday Morning.) ^A Matt. XXVII. 31-34; ^B Mark XV. 20-23; ^C Luke XXIII. 26-33; ^D John XIX. 17. ^a 31 And when they had mocked him, they took off from him the ^b purple, ^a robe, and put on him his garments [This ended the mockery, which seems to have been begun in a state of levity, but which ended in gross indecency and violence. When we think of him who endured it all, we can not contemplate the scene without a shudder. Who …
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Crucified, Dead, and Buried. '
It matters little as regards their guilt, whether, pressing the language of St. John, [6034] we are to understand that Pilate delivered Jesus to the Jews to be crucified, or, as we rather infer, to his own soldiers. This was the common practice, and it accords both with the Governor's former taunt to the Jews, [6035] and with the after-notice of the Synoptists. They, to whom He was delivered,' led Him away to be crucified:' and they who so led Him forth compelled' the Cyrenian Simon to bear the Cross. …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus in the Tomb.
It was about three o'clock in the afternoon, according to our manner of reckoning,[1] when Jesus expired. A Jewish law[2] forbade a corpse suspended on the cross to be left beyond the evening of the day of the execution. It is not probable that in the executions performed by the Romans this rule was observed; but as the next day was the Sabbath, and a Sabbath of peculiar solemnity, the Jews expressed to the Roman authorities[3] their desire that this holy day should not be profaned by such a spectacle.[4] …
Ernest Renan—The Life of Jesus

The vicariousness of Prayer
The Vicariousness of Prayer I The work of the ministry labours under one heavy disadvantage when we regard it as a profession and compare it with other professions. In these, experience brings facility, a sense of mastery in the subject, self-satisfaction, self-confidence; but in our subject the more we pursue it, the more we enter into it, so much the more are we cast down with the overwhelming sense, not only of our insufficiency, but of our unworthiness. Of course, in the technique of our work …
P. T. Forsyth—The Soul of Prayer

The Fifth Word from the Cross
The fourth word from the cross we looked upon both as the climax of the struggle which had gone on in the mind of the divine Sufferer during the three hours of silence and darkness which preceded its utterance and as the liberation of His mind from that struggle. This view seems to be confirmed by the terms in which St. John introduces the Fifth Word--"After this, Jesus, knowing that all things were now accomplished,[2] that the Scripture might be fulfilled, saith, I thirst." The phrase, "that the …
James Stalker—The Trial and Death of Jesus Christ

The Love of the Holy Spirit in Us.
"O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."--Matt. xxvii. 37. The Scripture teaches not only that the Holy Spirit dwells in us, and with Him Love, but also that He sheds abroad that Love in our hearts. This shedding abroad does not refer to the coming of the Holy Spirit's Person, for a person can not be shed abroad. He comes, takes possession, and dwells in us; but that which is shed abroad …
Abraham Kuyper—The Work of the Holy Spirit

Lastly; they who Will Not, by the Arguments and Proofs Before Mentioned,
be convinced of the truth and certainty of the Christian religion, and be persuaded to make it the rule and guide of all their actions, would not be convinced, (so far as to influence their practice and reform their lives,) by any other evidence whatsoever; no, not though one should rise on purpose from the dead to endeavour to convince them. That the evidence which God has afforded us of the truth of our religion is abundantly sufficient. From what has been said, upon the foregoing heads, it is …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

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