And the people stood beholding. "Sitting down they watched him there" (Matthew 27:36). Shall we envy those spectators the scene they then witnessed? Shall we wish that we had lived when, with our mortal eyes, we could have seen the Savior crucified on our behalf? I think not. With this distance of time and space between us, we have a better, truer standpoint where we are. No doubt we lose much by that distance; but we gain at least as much as we lose. To those who "stood beholding," or who "sat and watched," there was -

I. AN EXCEEDINGLY SAD SPECTACLE. They saw:

1. A human being suffering the last extremity of pain and shame. Some among that company could look upon that scene with positive enjoyment, some with stolid indifference; but those of whom we think, the disciples, would witness it with intense, heart-piercing sympathy, with utmost agitation of spirit. His suffering must, in a large degree, have been theirs also - theirs in proportion to the love they bore him.

2. A Prophet who had failed to be appreciated, and was now a martyr nobly dying in attestation of the truth.

3. A sacred cause losing its Chief and Champion; a cause being wounded and almost certainly slain in the person of its Founder and Exponent. For who could hope that there would be found amongst his disciples any that would take the standard from his hands, and bear it on to victory? For Christ to die was for Christianity to perish. Such was the spectacle on which his disciples looked as they gathered about his cross. The scene was more vivid, more impressive, more powerfully affecting, as thus enacted before their eyes; but we see in reality more than they did. We have before us -

II. THE SUPREME VISION on which we can gaze on earth. We see:

1. One who once suffered and died, but whose agony is over; whose pain and sorrow are not now to him sources of evil, but, on the other hand, the ground and the occasion of purest joy and highest honor (see homily on vers. 27-31). Had we been present then, we must have shrunk teem the spectacle before us as too painful for sensitiveness to endure. Now we can bear to dwell on his dying and his death, because the element of overwhelming and blinding sympathy is happily withdrawn.

2. A grand spiritual victory. We do not see in the crucified prophet One that was defeated; we see One that told us all that he came to tell, communicating to us all the knowledge we need in order to live our higher life on earth, and to prepare for the heavenly life beyond; that was not prevented from delivering any part of his Divine message; that completed all he came to do; that was amply entitled to say, as he did before he died, "It is finished.

3. A Divine Redeemer ensuring, by his death, the triumph of his cause. Had he not died as he did, had he saved himself as he was taunted and challenged to do, had he not gone on to that bitter end and drunk that bitter cup even to the dregs, then he would have failed. But because he suffered unto death, he triumphed gloriously, and became the Author of eternal salvation to all them that believe." This is the supreme vision of human souls. We do well to gaze on nobility as we see it illustrated in human lives around us. We do well to look long and lovingly on human virtue as manifested in the lives and deaths of the glorious army of martyrs. But there is no vision so well worthy of our view; of our frequent, our constant, our protracted and intense beholding, as that of the merciful and mighty Savior dying for our sins, dying in wondrous love that he might draw us to himself and restore us to our Father and our home. Before our eyes Christ crucified is conspicuously set forth (Galatians 3:1); and if we would have forgiveness of sin, rest of soul, worthiness of spirit, nobility of life, hope in death, a blessed immortality, we must direct our eyes unto him who was once "lifted up" that he might be the Refuge, the Friend, the Lord, the Savior of the world to the end of time. Better than the saddest spectacle man ever saw is that supreme vision which is the hope and the life of each looking and trusting human heart. - C.

Some passengers on the ship's deck may be walking forward, and some walking aft, and some standing still; but all, and all alike, are borne onward to their destiny by the breath of heaven in the sails, and according to the will of the pilot who holds the helm in his hand. This world in space is like a ship on the sea. Of the teeming multitudes that crowd its surface, some intelligently and willingly walk in the way of God's commandments, others violently resist, and others cleave sluggishly to the dust like clods of the earth; but our Father is at the helm — he will make all subservient to His purpose. Every atom will be compelled to take its place and contribute its own share to the establishment of His kingdom and the redemption of His people. The sovereignty of God is a precious doctrine. Providence is sweet to them that believe: "Casting all your care upon Him; for He careth for you." Apart from the meaning of their words, the scuffing of these scribes was overruled by God for the accomplishment of His own purpose. By their conduct they unconsciously fulfilled the prophecy of Scripture regarding the Messiah. This reviling constituted one of the marks by which those who waited for redemption in Israel should know the Redeemer when He came. "A root out of a dry ground: no form nor comeliness — no beauty that He should be desired: rejected and despised: they shall look on Him whom they have pierced."

(W. Arnot.)

The King's Son has offered Himself as hostage for certain subjects that were held in captivity by a foreign power. He has gone into their place, and they have on the faith of this transaction been set free. Precisely because they have been set free, He cannot now escape. He has saved others by the substitution of Himself in their stead, and therefore Himself He cannot save. In order to explain fully how Jesus, having saved others, could not also save Himself, we must refer to the history of redemption. Bear in mind that we live under a Divine administration that has been well ordered from the beginning. When an architect begins to lay the foundation of a building, he has the perfect plan already before his eye. Although it be only a man's covenant, it is not carried forward by fits and starts according to the changing circumstances of the times. The design is completed from the first, and its execution is carried forward, it may be from generation to generation, all in accordance with the first design. Much more certain and evident it is that God, who sees the end from the beginning, framed His plan at first, and conducts His administration from age to age according to that plan. The way of salvation for sinful men is not left uncertain, to be modified by the accidents of the day. The gospel does not take its character from passing events. It is, indeed, a transaction between the unchangeable God and erring man; but it takes its character from the Source whence it springs, and not from the objects to which it is directed. It partakes of the immutability of its Author: it has nothing in common with the caprice of men. It has come from heaven to earth, not to receive, but to give an impression. The sun's rays when they reach the earth meet with a various reception. At one time they are intercepted before they touch its surface by an intervening subordinate orb; at another time the earth itself keeps out the light from that side of it whereon we stand: at one place, even when the rays are permitted to reach us, they stir corruption into greater energy; at another time they paint the flowers and ripen the fruit, stimulating life and gilding the landscape with varied beauty. But whether they are kept at a distance or received, whether when received they make corruption more corrupt, or make beauty more beautiful, the sun's rays are ever the same; they remain true to their celestial character, and are never changed by the changing accidents of earth. They retain all the purity of the heaven they come from, and contract none of the defilement of the earth they come to.

(W. Arnot.)

A traveller in an Asiatic desert has spent his last bit of bread and his last drop of water. He has pursued his journey in hunger and thirst until his limbs have given way, and he has at length lain down on the ground to die. Already, as he looks on the hard dry sky, he sees the vultures swooping down, as if unwilling to wait till his breath go out. But a caravan of travellers with provisions and camels comes up. Hope revives in his fainting heart. They halt and look; but as the poor man cannot walk, they are unwilling to burden themselves, and coldly pass on. Now he is left to all the horrors of despair. They have saved themselves, but left him to die. A ship has caught fire at sea. The passengers and crew, shut up in one extremity of the burning ship, strain their eyes and sweep the horizon round for sight of help. At length, and just in time, a sail appears and bears down upon them. But the stranger, fearing fire, does not venture near, but puts about her helm, and soon is out of sight. The men in the burning ship are left to their fate. How dreadful their situation, when the selfish ship saved itself from danger, and left them to sink! Ah! what heart can conceive the misery of human kind, if the Son of God had saved Himself from suffering, and left a fallen world to the wrath of God!

(W. Arnot.)

A soldier on duty at the palace of the Emperor at St. Petersburg, which was burnt a few years ago, was stationed, and had been forgotten, in one suite of apartments that was in flames. A Greek priest was the last person to rush through the burning rooms, at the imminent risk of his life, to save a crucifix in a chapel, and, returning, he was hailed by the set, try, who must in a few instants more have been suffocated. "What do you want?" cried the priest. "Save yourself, or you will be lost." "I can't leave," replied the sentry, "because I am unrelieved; but I called to you to give me your blessing before I die." The priest blessed him, and the soldier died at his post.

One of the Russian emperors, Alexander, when hunting, and riding in front of his suite, heard a groan which arrested him; he reined in his horse, alighted, looked round, and found a man at the point of death. He bent over him, chafed his temples, and tried to excite him. A surgeon was called, but he said "He is dead." "Try what you can do," said the Emperor. "He is dead," replied the surgeon. "Try what you can do." At this second command, the surgeon tried some processes; and after a time a drop of blood appeared from a vein which had been opened; respiration was being restored. On seeing this the Emperor, with deep feeling, exclaimed, "This is the happiest day of my life; I have saved the life of a fellow-creature." If being thus useful in saving a man from death imparted such happiness to the Emperor, how much greater will our joy and satisfaction be if any of our efforts result in saving a soul from death. Let us try what we can do. There is the greatest encouragement for the largest faith, for Christ is able to save to the uttermost all who come unto God through Him.

The plague was making a desert of the city of Marseilles; death was everywhere. The physicians could do nothing. In one of their counsels it was decided that a corpse must be dissected; but it would be death to the operator. A celebrated physician of the number arose, and said, "I devote myself for the safety of my country. Before this numerous assembly, I swear in the name of humanity and religion, that to-morrow, at the break of day, I will dissect a corpse, and write down as I proceed what I observe." He immediately left the room, made his will, and spent the night in religious exercises. During the day a man had died in his house of the plague; and at daybreak on the following morning, the physician, whose name was Guyon, entered the room and critically made the necessary examinations, writing down all his surgical observations. He then left the room, threw the papers into a vase of vinegar, that they might not convey the disease to another, and retired to a convenient place, where he died in twelve hours. Before the battle of Hatchet's Run, a Christian soldier said to his comrade, "You are detailed to go to the front, while I am to remain with the baggage. Let us change places. I'll go front, you remain in camp." "What for?" said the comrade. "Because I am prepared to die, I think; but you are not." The exchange was made. The thought of the self-sacrifice of his friend, and his readiness for the exposure of life or the realities of death, led the unsaved soldier to repentance and a like preparation for life. A vessel had driven on the rocks in a storm, and was hopelessly lost. Another vessel had gone out in the blind desire to do something, but a long way off she stopped and watched. That was all, but it was not very much. The men, however, dared venture no further; it would be life for life, and they were not great enough for that. Nelson, the ship's lad, said, "Cap'n, I'm going to try and save those men." And the captain said, "Nelson, if you do, you'll be drowned." And Nelson replied — no nobler reply was ever given — "Cap'n, I'm not thinking of being drowned, I'm thinkin' of savin' those men." So he and a shipmate took the boat, and went to the wreck, and saved every man who was there. Saving others: — A few years ago a vessel was wrecked on the southwest coast of this country; and with these words I close. It became known to the hamlets and villages, the towns and districts, that this vessel was wrecked, that men were seen clinging to the rigging. The life-boat was launched, and away the men went, and were a long while at sea. Darkness set in, but the people on the coast lighted fires; they kindled great flames so that the sailors might be aided, that the life-boat might be guided on its return to shore. After awhile they saw it returning, and a great strong man, of the name of John Holden, who was on the coast, cried aloud, as with a trumpet, to the Captain of the life-boat, "Hi! hi! have you saved the men?" The Captain answered, "Ay, ay, I have saved the men," and all hearts were filled with gladness. But when the boat reached the coast it was found that one man was left clinging to the mast. "Why did not you save him?" said Holden; "why did not you save him?" "Because we were exhausted," said the Captain, "and we thought it better to attempt to get safely to shore for those we had rescued and for ourselves. We should all have perished if we had remained another five minutes attempting to save one man." "But you will go back — you will go back to the rescue? " They said no, they had not the strength, the storm was so fierce. Holden threw himself on the shingle, and lifted up a prayer to God louder than the storm that God would put it into the hearts of some of those people to go to the rescue of this one man, just as Jesus Christ came to rescue one lost world. When he had ceased praying six men volunteered to accompany him, and John Holden, with six men, were prepared to go and rescue that one man. If seven men will go to the rescue of one man, how many men shall we send to save Africa? These men were preparing to start when the good old mother of John Holden came rushing down, and threw her arms around his neck, and said, "John, you must not go. What can I do if You perish? You know your father was drowned at sea, and it is just two years since your brother William left; we have never heard a word of him since. No doubt he, too, has perished. John, what shall I do if you perish?" John said, "Mother, God has put it in my heart to go, and if I perish He will take care of you." And away he went; and after awhile the life-boat returned, and when he neared the coast a loud voice was raised, "Hi! hi! John, have you saved the man?" John answered in a trumpet voice, "Yes, we have saved the man; and tell my mother it is my brother William we have saved." Now, there is your brother man the wide world over; haste to the rescue even if you perish in the attempt.

(J. S. Balmer.)

The helmsman who stood at the wheel in the burning steamer till he brought her to the shore, and then dropped backed into the flames, conscious that he had saved the passengers; the soldier who, to save his fugitive comrades, blew up the bridge over which they had crossed, though he knew that he himself would be blown up with the bridge; the Arab, dying of thirst in the desert, yet giving his last drop of water to his faithful camel, may be cited as types of Christ in his self-sacrificing love. Not many years ago there was a colliery accident in the north of England. The mine was flooded, and there were still some of the miners imprisoned below. Rescue parties were made up and sent down. It was a hard piece of work, and they had to work in relays. One man, however, it was noticed, kept working all the time. Others told him that he would kill himself, and asked him to stop and rest. But he answered: "How can I stop? There are some of my own down there." Is it not in some such way that Christ came down to seek His own on earth, and to give His life for them?

(Sunday School Times.)

Barabbas, Herod, Jesus, Joseph, Pilate, SimonArimathea, Cyrene, Galilee, Golgotha, Jerusalem, JudeaAnointed, Beholding, Bitter, Choice, Chosen, Christ, Derided, Fellow, God's, Repeatedly, Rulers, Save, Saved, Saviour, Saying, Scoffed, Selection, Sneered, Sneering, Sport, Standing, Stood, Taunts, Uttered, Watching1. Jesus is accused before Pilate, and sent to Herod.
8. Herod mocks him.
12. Herod and Pilate become friends.
13. Barabbas is desired of the people,
24. and is released by Pilate, and Jesus is given to be crucified.
26. He tells the women, that lament him, the destruction of Jerusalem;
34. prays for his enemies.
39. Two criminals are crucified with him.
46. His death.
50. His burial.

Luke 23:35

     5171   nose

Luke 23:24-37

     2525   Christ, cross of

Luke 23:26-39

     2412   cross, accounts of

Luke 23:26-49

     7241   Jerusalem, significance

Luke 23:33-39

     5824   cruelty, examples

Luke 23:33-43

     5879   humiliation

Luke 23:35-36

     8782   mockery

Luke 23:35-37

     2057   Christ, obedience
     8817   ridicule, objects of

Luke 23:35-39

     2545   Christ, opposition to
     5550   speech, negative
     5838   disrespect
     5893   insults

A Soul's Tragedy
'Then Herod questioned with Him in many words; but He answered him nothing.'--LUKE xxiii. 9. Four Herods play their parts in the New Testament story. The first of them is the grim old tiger who slew the infants at Bethlehem, and soon after died. This Herod is the second--a cub of the litter, with his father's ferocity and lust, but without his force. The third is the Herod of the earlier part of the Acts of the Apostles, a grandson of the old man, who dipped his hands in the blood of one Apostle, …
Alexander Maclaren—Expositions Of Holy Scripture

The Dying Thief
'And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom.'--LUKE xxiii, 42. There is an old and true division of the work of Christ into three parts--prophet, priest, and king. Such a distinction manifestly exists, though it may be overestimated, or rather, the statement of it may be exaggerated, if it be supposed that separate acts of His discharge these separate functions, and that He ceases to be the one before He becomes the other. Rather it is true that all His work is prophetic, …
Alexander Maclaren—Expositions Of Holy Scripture

'The Rulers Take Counsel Together'
'And the whole multitude of them arose, and led Him unto Pilate. 2. And they began to accuse Him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that He Himself is Christ a King. 3. And Pilate asked Him, saying, Art thou the King of the Jews? And He answered him and said, Thou sayest it. 4. Then said Pilate to the chief priests and to the people, I find no fault in this man. 5. And they were the more fierce, saying, He stirreth up the people teaching …
Alexander Maclaren—Expositions Of Holy Scripture

Jesus and Pilate
'And Pilate, when he had called together the chief priests and the rulers and the people, 14. Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I having examined Him before you, have found no fault in this man touching those things whereof ye accuse Him: 15. No, nor yet Herod; for I sent you to him: and lo, nothing worthy of death is done unto Him. 16. I will therefore chastise Him, and release Him. 17. (For of necessity he must release one unto them …
Alexander Maclaren—Expositions Of Holy Scripture

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 …
Alexander Maclaren—Expositions Of Holy Scripture

The First Word
"Father, forgive them; for they know not what they do." ST. LUKE XXIII. 34. 1. Here we are watching the behaviour of the Son of God, the Ideal and Ground of Divine Sonship in humanity. Is this supreme example of forgiveness an example to us? Is it not something unnatural to humanity as we know it? We must recall, from a former address, the distinction which we then drew between the animal in us, with its self-assertive instincts, and the Divine in us, that which constitutes us not animal merely, …
J. H. Beibitz—Gloria Crucis

The Second Word
"Verily I say unto thee, To-day thou shall be with Me in Paradise." ST. LUKE XXIII. 43. We judge of any power by the results which it effects. We gain some knowledge of the power of steam by its capacity to drive a huge mass of steel and wood weighing twenty thousand tons through the water at the rate of twenty knots an hour. There we have some standard by which we can gauge the force which sends our earth round the sun at twenty-five miles a second, or that which propels a whole solar system through …
J. H. Beibitz—Gloria Crucis

The Seventh Word
"Father, into Thy hands I commend My spirit." ST. LUKE XXIII. 46. The consummation of sacrifice, the union of the human will with the Divine, leads to the perfect rest in God. 1. We have tried to deal with the Seven Words as constituting a revelation of the Divine Sonship of humanity. From this point of view it is significant that the first and the last begin, like the Lord's Prayer, with a direct address to the Father. The service of the Christian man is that of a son in his father's house, of …
J. H. Beibitz—Gloria Crucis

March the Twenty-Seventh the Silence of Jesus
"He answered him nothing!" --LUKE xxiii. 1-12. And yet, "Ask, and it shall be given you!" Yes, but everything depends upon the asking. Even in the realm of music there is a rudeness of approach which leaves true music silent. Whether the genius of music is to answer us or not depends upon our "touch." Herod's "touch" was wrong, and there was no response. Herod was flippant, and the Eternal was dumb. And I, too, may question a silent Lord. In the spiritual realm an idle curiosity is never permitted …
John Henry Jowett—My Daily Meditation for the Circling Year

The Saviour's Last Hours.
(Preached on Good Friday.) "Praise and thanks be to Him who lifted up the Saviour on the cross as the bringer of salvation, that thereby He might glorify Him with heavenly glory! Praise and honour be to Him who by His obedience even unto death has become the Author of our faith, that so He may be able, as a faithful high-priest, to represent before God those whom He is not ashamed to call His brethren. Amen." TEXT: LUKE xxiii. 44-49. THE habit of expecting to find great events accompanied by strange …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The First Cry from the Cross
"Long as they live should Christians pray, For only while they pray they live." To cease from prayer is to renounce the consolations which our case requires. Under all distractions of spirit, and overwhelmings of heart, great God, help us still to pray, and never from the mercy-seat may our footsteps be driven by despair. Our blessed Redeemer persevered in prayer even when the cruel iron rent his tender nerves, and blow after blow of the hammer jarred his whole frame with anguish; and this perseverance …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 15: 1869

The Believing Thief
Remember, beloved friends, that our Lord Jesus, at the time he saved this malefactor, was at his lowest. His glory had been ebbing out in Gethsemane, and before Caiaphas, and Herod, and Pilate; but it had now reached the utmost low-water mark. Stripped of his garments, and nailed to the cross, our Lord was mocked by a ribald crowd, and was dying in agony: then was he "numbered with the transgressors," and made as the offscouring of all things. Yet, while in that condition, he achieved this marvellous …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

Christ's Plea for Ignorant Sinners
"Then said Jesus, Father, forgive them; for they know not what they do."--Luke 23:34. WHAT tenderness we have here; what self-forgetfulness; what almighty love! Jesus did not say to those who crucified him, "Begone!" One such word, and they must have all fled. When they came to take him in the garden, they went backward, and fell to the ground, when he spoke but a short sentence; and now that he is on the cross, a single syllable would have made the whole company fall to the ground, or flee away …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Exodus iii. 6
And Moses hid his face, for he was afraid to look upon God. LUKE xxiii. 30. Then shall they begin to say to the mountains. Fall on us; and to the hills, Cover us. These two passages occur, the one in the first lesson of this morning's service, the other in the second. One or other of them must have been, or must be, the case of you, of me, of every soul of man that lives or has lived since the world began. There must be a time in the existence of every human being when he will fear God. But …
Thomas Arnold—The Christian Life

The Penitent Thief
LUKE xxiii. 42, 43. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in paradise. The story of the penitent thief is a most beautiful and affecting one. Christians' hearts, in all times, have clung to it for comfort, not only for themselves, but for those whom they loved. Indeed, some people think that we are likely to be too fond of the story. They have been afraid lest people should build …
Charles Kingsley—The Good News of God

Bourdaloue -- the Passion of Christ
Louis Bourdaloue was born at Bourges, in 1632. At the age of sixteen he entered the order of the Jesuits and was thoroughly educated in the scholarship, philosophy and theology of the day. He devoted himself entirely to the work of preaching, and was ten times called upon to address Louis XIV and his court from the pulpit as Bossuet's successor. This was an unprecedented record and yet Bourdaloue could adapt his style to any audience, and "mechanics left their shops, merchants their business, and …
Various—The World's Great Sermons, Vol. 2

The Hands of the Father.
"Father, into thy hand I commend my spirit."--St Luke xxiii. 46. Neither St Matthew nor St Mark tells us of any words uttered by our Lord after the Eloi. They both, along with St Luke, tell us of a cry with a loud voice, and the giving up of the ghost; between which cry and the giving up, St Luke records the words, "Father, into thy hands I commend my spirit." St Luke says nothing of the Eloi prayer of desolation. St John records neither the Eloi, nor the Father into thy hands, nor the loud …
George MacDonald—Unspoken Sermons

The Last Season
which I shall mention, in which the heart must be kept with all diligence, is when we are warned by sickness that our dissolution is at hand. When the child of God draws nigh to eternity, the adversary makes his last effort; and as he cannot win the soul from God, as he cannot dissolve the bond which unites the soul to Christ, his great design is to awaken fears of death, to fill the mind with aversion and horror at the thoughts of dissolution from the body. Hence, what shrinking from a separation, …
John Flavel—On Keeping the Heart

Second Stage of the Roman Trial. Jesus Before Herod Antipas.
(Jerusalem. Early Friday Morning.) ^C Luke XXIII. 6-12. ^c 6 But when Pilate heard it [when he heard that Jesus had begun his operations in Galilee], he asked whether the man were a Galilaean. 7 And when he knew that he was of Herod's jurisdiction [Herod was tetrarch of Galilee--Luke iii. 1], he sent him unto Herod, who himself also ["also" includes both Pilate and Herod, neither of whom lived at Jerusalem] was at Jerusalem in these days. ["These days" refers to the passover season. Pilate had come …
J. W. McGarvey—The Four-Fold Gospel

Dead with Christ.
Gal. 2:20.--I am crucified with Christ. The Revised Version properly has the above text "I have been crucified with Christ." In this connection, let us read the story of a man who was literally crucified with Christ. We may use all the narrative of Christ's work upon earth in the flesh as a type of His spiritual work. Let us take in this instance the story of the penitent thief, Luke 23:39-43, for I think we may learn from him how to live as men who are crucified with Christ. Paul says: "I have been …
Andrew Murray—The Master's Indwelling

Some More Particular Directions for Maintaining Continual Communion with God, or Being in his Fear all the Day Long.
1. A letter to a pious friend on this subject introduced here.--2. General plan of directions.--3. For the beginning of the day.--4. Lifting up the heart to God at our first awakening.--5, 10. Setting ourselves to the secret devotions of the morning, with respect to which particular advice is given.--11. For the progress of the day.--12. Directions are given concerning seriousness in devotion.--13. Diligence in business.--14. Prudence in recreations.--15. Observations of Providence.--16. Watchfulness …
Philip Doddridge—The Rise and Progress of Religion in the Soul

The First Word from the Cross
In the last chapter we saw the impressions made by the crucifixion on the different groups round the cross. On the soldiers, who did the deed, it made no impression at all; they were absolutely blind to the wonder and glory of the scene in which they were taking part. On the members of the Sanhedrim, and the others who thought with them, it had an extraordinary effect: the perfect revelation of goodness and spiritual beauty threw them into convulsions of angry opposition. Even the group of the …
James Stalker—The Trial and Death of Jesus Christ

Things Omitted from Mark's Gospel.
1. Just as the skill of a master artist is discovered in the objects which he leaves out of his picture (the amateur crowding in everything on to the canvass for which he can find room), so the discerning eye at once detects the handiwork of the Holy Spirit in the various things which are included and omitted from different parts of the Word. Notably is this the case with Mark's Gospel. Here we find no Genealogy at the commencement, as in Matthew; the miraculous Conception is omitted, and there is …
Arthur W. Pink—Why Four Gospels?

Barabbas
BY REV. J. G. GREENHOUGH, M.A. "And they cried out all at once, saying, Away with this man, and release unto us Barabbas."--ST LUKE xxiii. 18. You have heard a crowd of people cry out all at once. It is always impressive, it is sometimes very terrible, occasionally it is sublime. It begins in a way that no one can explain. Somebody in the crowd utters a name, or ejaculates a brief sentence. What happens? Often nothing at all. Men are not in the mood for it; it drops unnoticed, or provokes …
George Milligan—Men of the Bible; Some Lesser-Known

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