Produced by Al Haines
THE TRIAL AND DEATH
OF
JESUS CHRIST
A Devotional History of our Lord's Passion.
BY
JAMES STALKER, D.D.
AUTHOR OF "LIFE OF JESUS CHRIST," "LIFE OF ST. PAUL," "IMAGO CHRISTI,"
ETC.
CRUX DOMINI PALMA, CEDRUS, CYPRESSUS, OLIVA.
HODDER & STOUGHTON
NEW YORK
GEORGE H. DORAN COMPANY
COPYRIGHT, 1894,
BY
A. C. ARMSTRONG & SON.
TO MY WIFE
PREFACE
Ever since I wrote, in a contracted form, _The Life of Jesus Christ_,
the desire has slumbered in my mind to describe on a much more extended
scale the closing passages of the Saviour's earthly history; and,
although renewed study has deepened my sense of the impossibility of
doing these scenes full justice, yet the subject has never ceased to
attract me, as being beyond all others impressive and remunerative.
The limits of our Lord's Passion are somewhat indeterminate.
Krummacher begins with the Triumphal Entry into Jerusalem, Tauler with
the Feet-washing before the Last Supper, and Rambach with Gethsemane;
most end with the Death and Burial; but Grimm, a Roman Catholic, the
latest writer on the subject, means to extend his _Leidensgeschichte_
to the end of the Forty Days. Taking the word "passion" in the strict
sense, I have commenced at the point where, by falling into the hands
of His enemies, our Lord was deprived of voluntary activity; and I have
finished with the Burial. No doubt the same unique greatness belongs
to the scenes of the previous evening; and I should like to write of
Christ among His Friends as I have here written of Him among His Foes;
but for this purpose a volume at least as large as the present one
would be requisite; and the portion here described has an obvious unity
of its own.
The bibliography of the Passion is given with considerable fulness in
Zöckler's _Das Kreuz Christi_; but a good many of the books there
enumerated may be said to have been superseded by the monumental work
of Nebe, _Die Leidensgeschichte unsers Herrn Hesu Christi_ (2 vols.,
1881), which, though not a work of genius, is written on so
comprehensive a plan and with such abundance of learning that nothing
could better serve the purpose of anyone who wishes to draw the
skeleton before painting the picture. Of the numerous Lives of Christ
those by Keim and Edersheim are worthy of special notice in this part
of the history, because of the fulness of information from classical
sources in the one and from Talmudical in the other. Steinmeyer
(_Leidensgeschichte_) is valuable on apologetic questions. On the
Seven Words from the Cross there is an extensive special literature.
Schleiermacher and Tholuck are remarkably good; and there are volumes
by Baring-Gould, Scott Holland and others.
In the sub-title I have called this book a Devotional History, because
the subject is one which has to be studied with the heart as well as
the head. But I have not on this account written in the declamatory
and interrogatory style common in devotional works. I have to confess
that some even of the most famous books on the Passion are to me
intolerably tedious, because they are written, so to speak, in oh's and
ah's. Surely this is not essential to devotion. The scenes of the
Passion ought, indeed, to stir the depths of the heart; but this
purpose is best attained, not by the narrator displaying his own
emotions, but, as is shown in the incomparable model of the Gospels, by
the faithful exhibition of the facts themselves.
GLASGOW, 1894.
CONTENTS
CHAPTER
I. THE ARREST
Matt. xxvi. 47-56; Mark xiv. 43-50; Luke xxii. 47-53; John viii. 1-11.
II. THE ECCLESIASTICAL TRIAL
Matt. xxvi. 57-68; Mark xiv. 51-65; Luke xxii. 54-71; John xviii.
12-14, 19-24.
III. THE GREAT DENIAL
Matt. xxvi. 69-75; Mark xiv. 66-72; Luke xxii. 54-62; John xviii.
15-18, 25-7.
IV. THE CIVIL TRIAL
Matt. xxvii. 11; Mark xv. 2; Luke xxiii. 2-4; John xviii. 28-38.
V. JESUS AND HEROD
Luke xxiii. 5-12.
VI. BACK TO PILATE
Matt. xxvii. 15-23; Mark xv. 6-14; Luke xxiii. 13-25; John xviii. 39,
40.
VII. THE CROWN OF THORNS
Matt. xxvii. 26-30; Mark xv. 15-20; Luke xxiii. 25; John xix. 1-5.
VIII. THE SHIPWRECK OF PILATE
Matt. xxvii. 24, 25; Mark xv. 15; Luke xxiii. 25; John xix. 5-16.
IX. JUDAS ISCARIOT
Matt. xxvii. 3-10; Acts i. 18, 19.
X. VIA DOLOROSA
Matt. xxvii. 31-3; Mark xv. 20, 21; Luke xxiii. 26; John xix. 16, 17.
XI. THE DAUGHTERS OF JERUSALEM
Luke xxiii. 27-31.
XIL. CALVARY
Matt. xxvii. 33-8; Mark xv. 27, 28; Luke xxiii. 32, 33; John xix. 18-22.
XIII. THE GROUPS ROUND THE CROSS
Matt. xxvii. 39-44, 55, 56; Mark xv. 29-32; Luke xxiii. 35-7, 49; John
xix. 23-5.
XIV. THE FIRST WORD FROM THE CROSS
Luke xxiii. 34.
XV. THE SECOND WORD FROM THE CROSS
Luke xxiii. 39-43.
XVI. THE THIRD WORD FROM THE CROSS
John xix. 25-27.
XVII. THE FOURTH WORD FROM THE CROSS
Matt. xxvii. 46-9; Mark xv. 34-6.
XVIII. THE FIFTH WORD FROM THE CROSS
John xix. 28.
XIX. THE SIXTH WORD FROM THE CROSS
John xix. 30.
XX. THE SEVENTH WORD FROM THE CROSS
Luke xxiii. 46.
XXI. THE SIGNS
Matt. xxvii. 50-4; Mark xv. 38, 39; Luke xxiii. 44, 45, 47.
XXII. THE DEAD CHRIST
John xix. 31-7.
XXIII. THE BURIAL
Matt. xxvii. 57-61; Mark xv. 42-7; Luke xxiii. 50-6; John xix. 38-42.
CHAPTER I.
THE ARREST
Our study of the closing scenes of the life of our Lord begins at the
point where He fell into the hands of the representatives of justice;
and this took place at the gate of Gethsemane and at the midnight hour.
On the eastern side of Jerusalem, the ground slopes downwards to the
bed of the Brook Kedron; and on the further side of the stream rises
the Mount of Olives. The side of the hill was laid out in gardens or
orchards belonging to the inhabitants of the city; and Gethsemane was
one of these. There is no probability that the enclosure now pointed
out to pilgrims at the foot of the hill is the actual spot, or that the
six aged olive trees which it contains are those to the silent shadows
of which the Saviour used to resort; but the scene cannot have been far
away, and the piety which lingers with awe in the traditional site
cannot be much mistaken.
The agony in Gethsemane was just over, when "lo," as St. Matthew says,
"Judas, one of the twelve, came, and with him a great multitude." They
had come down from the eastern gate of the city and were approaching
the entrance to the garden. It was full moon, and the black mass was
easily visible, moving along the dusty road.
The arrest of Christ was not made by two or three common officers of
justice. The "great multitude" has to be taken literally, but not in
the sense of a disorderly crowd. As it was at the instance of the
ecclesiastical authorities that the apprehension took place, their
servants--the Levitical police of the temple--were to the front. But,
as Jesus had at least eleven resolute men with Him, and these might
rouse incalculable numbers of His adherents on the way to the city, it
had been considered judicious to ask from the Roman governor a division
of soldiers,[1] which, at the time of the Passover, was located in the
fortress of Antonia, overlooking the temple, to intervene in any
emergency. And some of the members of the Sanhedrim had even come
themselves, so eager were they to see that the design should not
miscarry. This composite force was armed with swords and staves--the
former weapon belonging perhaps to the Roman soldiers and the latter to
the temple police--and they carried lanterns and torches, probably
because they expected to have to hunt for Jesus and His followers in
the recesses of His retreat. Altogether it was a formidable body: they
were determined to make assurance doubly sure.
I.
The leader of them was Judas. Of the general character of this man,
and the nature of his crime, enough will be said later; but here we
must note that there were special aggravations in his mode of carrying
out his purpose.
He profaned the Passover. The better day, says the proverb, the better
deed. But, if a deed is evil, it is the worse if it is done on a
sacred day. The Passover was the most sacred season of the entire
year; and this very evening was the most sacred of the Passover week.
It was as if a crime should in Scotland be committed by a member of the
Church on the night of a Communion Sabbath, or in England on Christmas
Day.
He invaded the sanctuary of his Master's devotions. Gethsemane was a
favourite resort of Jesus; Judas had been there with Him, and he knew
well for what purpose He frequented it. But the respect due to a place
of prayer did not deter him; on the contrary, he took advantage of his
Master's well-known habit.
But the crowning profanation, for which humanity will never forgive
him, was the sign by which he had agreed to make his Master known to
His enemies. It is probable that he came on in front, as if he did not
belong to the band behind; and, hurrying towards Jesus, as if to
apprise Him of His danger and condole with Him on so sad a misfortune
as His apprehension, he flung himself on His neck, sobbing, "Master,
Master!" and not only did he kiss Him, but he did so repeatedly or
fervently: so the word signifies.[2] As long as there is true, pure
love in the world, this act will be hated and despised by everyone who
has ever given or received this token of affection. It was a sin
against the human heart and all its charities. But none can feel its
horror as it must have been felt by Jesus. That night and the next day
His face was marred in many ways: it was furrowed by the bloody sweat;
it was bruised with blows; they spat upon it; it was rent with thorns:
but nothing went so close to His heart as the profanation of this kiss.
As another said, who had been similarly treated: "It was not an enemy
that reproached me, then I could have borne it; neither was it he that
hated me that did magnify himself against me, then I would have hid
myself from him; but it was thou, a man mine equal, my guide and mine
acquaintance; we took sweet counsel together, and walked to the house
of God in company." [3] Before the kiss was given, Jesus still
received him with the old name of Friend; but, after being stung with
it, He could not keep back the annihilating question, "Judas, betrayest
thou the Son of man with a kiss?"
The kiss was the sign of discipleship. In the East, students used to
kiss their rabbis; and in all likelihood this custom prevailed between
Christ and His disciples. When we become His disciples, we may be said
to kiss Him; and every time we renew the pledge of our loyalty we may
be said to repeat this act. We do so especially in the Lord's Supper.
In our baptism He may be said to take us up in His arms and kiss us; in
the other sacrament we obtain the opportunity of returning this mark of
affection.
II.
Probably Judas, being ahead of the band he was leading, went somewhat
into the shadows of the garden to reach Jesus; and no doubt it was
expected that Jesus would try to get away. But, instead of doing so,
He shook Himself free from Judas and, coming forward at once into the
moonlight, demanded, "Whom seek ye?"
At this they were so startled that they reeled back and, stepping one
on another, fell to the ground.
Similar incidents are related of famous men. The Roman Marius, for
instance, was in prison at Minturnae when Sylla sent orders that he
should be put to death. A Gaulish slave was sent to dispatch him; but,
at the sight of the man who had shaken the world, and who cried out,
"Fellow, darest thou to slay Caius Marius?" the soldier threw down his
weapon and fled.[4]
There are many indications scattered through the Gospels that,
especially in moments of high emotion, there was something
extraordinarily subduing in the aspect and voice of Christ.[5] On the
occasion, for example, when He cleared the temple, the hardened
profaners of the place, though numerous and powerful, fled in terror
before Him. And the striking notice of Him as He was going up to
Jerusalem for the last time will be remembered: "Jesus went before
them, and they were amazed; and, as they followed, they were afraid."
On this occasion the emotion of Gethsemane was upon Him--the rapt sense
of victory and of a mind steeled to go through with its purpose--and
perhaps there remained on His face some traces of the Agony, which
scared the onlookers. It is not necessary to suppose that there was
anything preternatural, though part of the terror of His captors may
have been the dread lest He should destroy them by a miracle.
Evidently Judas was afraid of something of this kind when he said,
"Take Him and lead Him away safely."
The truth is, they were caught, instead of catching Him. It was a
mean, treacherous errand they were on. They were employing a traitor
as their guide. They expected to come upon Christ, perhaps when He was
asleep, in silence and by stealth; or, if He were awake, they thought
that they would have to pursue Him into a lurking-place, where they
would find Him trembling and at bay. They were to surprise Him, but,
when He came forth fearless, rapt and interrogative, He surprised them,
and compelled them to take an altogether unexpected attitude. He
brought all above board and put them to shame.
How ridiculous now looked their cumbrous preparations--all these
soldiers, the swords and staves, the torches and lanterns, now burning
pale in the clear moonlight. Jesus made them feel it. He made them
feel what manner of spirit they were of, and how utterly they had
mistaken His views and spirit. "Whom seek ye?" He asked them again, to
compel them to see that they were not taking Him, but that He was
giving Himself up. He was completely master of the situation.
Singling out the Sanhedrists, who probably at that moment would rather
have kept in the background, He demanded, pointing to their excessive
preparations, "Be ye come out as against a thief, with swords and
staves? When I was daily with you in the temple, ye stretched forth no
hands against Me." He, a solitary man, though He knew how many were
against Him, had not been afraid: He taught daily in the temple--in the
most public place, at the most public hour. But they, numerous and
powerful as they were, yet were afraid, and so they had chosen the
midnight hour for their nefarious purpose. "This is your hour," He
said, "and the power of darkness." This midnight hour is your hour,
because ye are sons of night, and the power ye wield against Me is the
power of darkness.
So spake the Lion of the tribe of Judah! So will He speak on that day
when all His enemies shall be put under His feet. "Kiss the Son, lest
He be angry, and ye perish from the way when His wrath is kindled but a
little. Blessed are all they that put their trust in Him."
III.
We cannot recall to mind too often that it was the victory in the
Garden that accounted for this triumph outside the gate. The
irresistible dignity and strength here displayed were gained by
watching and prayer.
This, however, is made still more impressively clear by the fate of
those who did not watch and pray. On them everything came as a
blinding and bewildering surprise. They were aroused out of profound
slumber, and came stumbling forward hardly yet awake. When hands were
laid on Jesus, one of the disciples cried, "Shall we smite with the
sword?" And, without waiting for an answer, he struck. But what a
ridiculous blow! How like a man half-awake! Instead of the head, he
only smote the ear. This blow would have been dearly paid for had not
Jesus, with perfect presence of mind, interposed between Peter and the
swords which were being drawn to cut him down. "Suffer ye thus far,"
He said, keeping the soldiers back; and, touching the ear, He healed
it, and saved His poor disciple.
Surely it was even with a smile that Jesus said to Peter, "Put up again
thy sword into his place; for all they that take the sword shall perish
with the sword." Inside the scabbard, not outside, was the sword's
place; it was out of place in this cause; and those who wield the sword
without just reason, and without receiving the orders of competent
authority, are themselves liable to give life for life.
But it was with the high-strung eloquence with which He had spoken to
His enemies that Jesus further showed Peter how inconsistent was his
act. It was inconsistent with his Master's dignity; "For," said He,
"if I ask My Father, He would presently give Me more than twelve
legions of angels;" and what against such a force were this
miscellaneous band, numbering at the most the tenth part of a legion of
men? It was inconsistent with Scripture: "How then shall the
Scriptures be fulfilled, that thus it must be?" It was inconsistent
with His own purpose and His Father's will: "The cup which My Father
hath given Me, shall I not drink it?"
Poor Peter! On this occasion he was thoroughly like himself. There
was a kind of rightness and nobleness in what he did; but it was in the
wrong place. If he had only been as prompt inside Gethsemane to do
what he was bidden as outside it to do what he was not bidden! How
much better if he could have drawn the spiritual sword and cut on the
ear which was to be betrayed by a maid-servant's taunt! Peter's
conduct on this occasion, as often on other occasions, showed how poor
a guide enthusiasm is when it is not informed with the mind and spirit
of Christ.
IV.
Perhaps it was by the recollection of how deeply he had vowed to stick
by Christ, even if he should have to die with Him, that Peter was
pricked on to do something. The others, however, had said the same
thing. Did they remember it now? It is to be feared, not: the
apparition of mortal danger drove everything out of their minds but the
instinct of self-preservation. Sometimes, in cases of severe illness,
especially of mental disease, the curious effect may be observed--that
a face into which years of culture have slowly wrought the stamp of
refinement and dignity entirely loses this, and reverts to the original
peasant type. So the fright of their Master's arrest, coming so
suddenly on the prayerless and unprepared disciples, undid, for the
time, what their years of intercourse with Him had effected; and they
sank back into Galilean fishermen again. This was really what they
were from the arrest to the resurrection.
Here again their conduct is in absolute contrast with their Master's.
As a mother-bird, when her brood is assailed, goes forward to meet the
enemy, or as a good shepherd stands forth between his flock and danger,
so Jesus, when His captors drew nigh, threw Himself between them and
His followers. It was partly with this in view that He went so boldly
out and concentrated attention on Himself by the challenge, "Whom seek
ye?" When they replied, "Jesus of Nazareth," He said, "I am He: if
therefore ye seek Me, let these go their way." And the fright into
which they were thrown made them forget His followers in their anxiety
to secure Himself.
This was as He intended. St. John, in narrating it, makes the curious
remark, that this was done that the saying might be fulfilled which He
spake, "Of them which Thou gavest Me have I lost none." This saying
occurs in His great intercessory prayer, offered at the first Communion
table; but in its original place it evidently means that He had lost
none of them in a spiritual sense, whereas here it seems to have only
the sense of losing any of them by the swords of the soldiers or by the
cross, if they had been arrested with Him. But a deep hint underlies
this surface meaning. St. John suggests that, if any of them had been
taken along with Him, the likelihood is that they would have been
unequal to the crisis: they would have denied Him, and so, in the
sadder sense, would have been lost.
Jesus, knowing too well that this was the state of the case, made for
them a way of escape, and "they all forsook Him and fled." It was
perhaps as well, for they might have done worse. Yet what an
anticlimax to the asseveration which everyone of them had made that
very evening, "If I should die with Thee, I will not deny Thee in any
wise!" I have sometimes thought what an honour it would have been to
Christianity, what a golden leaf in the history of human nature, had
one or two of them--say, the brothers James and John--been strong
enough to go with Him to prison and to death. We should, indeed, have
missed St. John's writings in that case--his Revelation, Gospel and
Epistles. But what a revelation that would have been, what a gospel,
what a living epistle!
It was not, however, to be. Jesus had to go unaccompanied: "I have
trodden the winepress alone; and of the people there was none with Me."
So they "bound Him and led Him away."
[1] _Speira_=cohors, tenth part of legion. See Ramsay, R.A., 381.
[2] _katephilesen_. It is used of the woman who was a sinner, when she
kissed the feet of the Saviour.
[3] Psalm lv. 13-14.
[4] Other instances in Süskind, _Passionsschule_, _in loc_.
[5] See fuller details in _Imago Christi_, last chapter.