Then Pilate took Jesus and had him flogged severely. The soldiers braided a crown of thorns and put it on his head, and they clothed him in a purple robe. They came up to him again and again and said, "Hail, king of the Jews!" And they struck him repeatedly in the face.
Again Pilate went out and said to the Jewish religious leaders, "Look, I am bringing him out to you, so that you may know that I find no reason for an accusation against him." So Jesus came outside, wearing the crown of thorns and the purple robe. Pilate said to them, "Look, here is the man!" When the chief priests and their officers saw him, they shouted out, "Crucify him! Crucify him!" Pilate said, "You take him and crucify him! For I find no reason for an accusation against him!" The Jewish religious leaders replied, "We have a law, and according to our law he ought to die, because he claimed to be the Son of God!"
When Pilate heard what they said, he was more afraid than ever, and he went back into the governor's residence and said to Jesus, "Where do you come from?" But Jesus gave him no answer. So Pilate said, "Do you refuse to speak to me? Don't you know I have the authority to release you, and to crucify you?" Jesus replied, "You would have no authority over me at all, unless it was given to you from above. Therefore the one who handed me over to you is guilty of greater sin."
From this point on Pilate tried to release him. But the Jewish religious leaders shouted out, "If you release this man, you are no friend of Caesar! Everyone who claims to be a king opposes Caesar!" When Pilate heard these words he brought Jesus outside and sat down on the judgment seat in the place called "The Stone Pavement" (Gabbatha in Aramaic). (Now it was the day of preparation for the Passover, about noon.) Pilate said to the Jewish religious leaders, "Look, here is your king!"
Then they shouted out, "Away with him! Away with him! Crucify him!" Pilate asked, "Shall I crucify your king?" The high priests replied, "We have no king except Caesar!" Then Pilate handed him over to them to be crucified.
These verses exhibit to our eyes a wonderful picture, a picture which ought to be deeply interesting to all who profess and call themselves Christians. Like every great historical picture, it contains special points on which we should fix our special attention. Above all, it contains three life-like portraits, which we shall find it useful to examine in order.
The first portrait in the picture is that of our Lord JESUS CHRIST himself. We see the Savior of mankind scourged, crowned with thorns, mocked, smitten, rejected by His own people, unjustly condemned by a judge who saw no fault in Him, and finally delivered up to a most painful death. Yet this was He who was the eternal Son of God, whom the Father's countless angels delighted to honor. This was He who came into the world to save sinners, and after living a blameless life for thirty years, spent the last three years of His time on earth in going about doing good, and preaching the Gospel. Surely the sun never shone on a more wondrous sight since the day of its creation!
Let us admire that love of Christ which Paul declares, "passes knowledge," and let us see an endless depth of meaning in the expression. There is no earthly love with which it can be compared, and no standard by which to measure it. It is a love that stands alone. Never let us forget when we ponder this tale of suffering, that Jesus suffered for our sins, the Just for the unjust, that He was wounded for our transgressions and bruised for our iniquities, and that with His stripes we are healed.
Let us diligently follow the example of His patience in all the trials and afflictions of life, and specially in those which may be brought upon us by religion. When He was reviled, He reviled not again; when He suffered, He threatened not, but committed Himself to Him that judges righteously. Let us arm ourselves with the same mind. Let us consider Him who endured such contradiction of sinners without a murmur, and strive to glorify Him by suffering well, no less than by doing well.
The second portrait in the picture before us, is that of the UNBELIEVING JEWS who favored our Lord's death. We see them for three or four long hours obstinately rejecting Pilate's offer to release our Lord--fiercely demanding His crucifixion, savagely claiming His condemnation to death as a right--persistently refusing to acknowledge Him as their King--declaring that they had no King but Caesar--and finally accumulating on their own heads the greater part of the guilt of His murder. Yet, these were the children of Israel and the seed of Abraham, to whom pertained the promises and the Mosaic ceremonial, the temple sacrifices and the temple priesthood. These were men who professed to look for a Prophet like unto Moses, and a son of David who was to set up a kingdom as Messiah. Never, surely, was there such an exhibition of the depth of human wickedness since the day when Adam fell.
Let us mark with fear and trembling the enormous danger of long-continued rejection of light and knowledge. There is such a thing as judicial blindness; and it is the last and sorest judgment which God can send upon men. He who, like Pharaoh and Ahab, is often reproved but refuses to receive reproof, will finally have a heart harder than the nether mill-stone, and a conscience past feeling, and seared as with a hot iron. This was the state of the Jewish nation during the time of our Lord's ministry; and the heading up of their sin was their deliberate rejection of Him, when Pilate desired to let Him go. From such judicial blindness may we all pray to be delivered! There is no worse judgment from God than to be left to ourselves, and given over to our own wicked hearts and the devil. There is no surer way to bring that judgment upon us than to persist in refusing warnings and sinning against light. These words of Solomon are very dreadful--"But since you rejected me when I called and no one gave heed when I stretched out my hand, since you ignored all my advice and would not accept my rebuke, I in turn will laugh at your disaster; I will mock when calamity overtakes you." (Prov. 1:24-26.) Never let it be forgotten, that, like the Jews, we may at length be given up to strong delusion, so that we believe lies, and think that we are doing God service while we are committing sin. (2 Thess. 2:11.)
The third, and last portrait in the picture before us, is that of PONTIUS PILATE. We see a Roman Governor--a man of rank and high position--an imperial representative of the most powerful nation on earth--a man who ought to have been the fountain of justice and equity--halting between two opinions in a case as clear as the sun at noonday. We see him knowing what was right, and yet afraid to act up to his knowledge--convinced in his own conscience that he ought to acquit the prisoner before him, and yet afraid to do it lest he should displease His accusers--sacrificing the claims of justice to the base fear of man--sanctioning from sheer cowardice, an enormous crime--and finally countenancing, from love of man's good opinion, the murder of an innocent person. Never perhaps did human nature make such a contemptible exhibition. Never was there a name so justly handed down to a world's scorn as the name which is embalmed in all our creeds--the name of Pontius Pilate.
Let us learn what miserable creatures great men are, when they have no high principles within them, and no faith in the reality of a God above them. The lowest laborer who has grace and fears God, is a nobler being in the eyes of his Creator than the King, ruler, or statesman, whose first aim it is to please the people. To have one conscience in private and another in public--one rule of duty for our own souls, and another for our public actions--to see clearly what is right before God, and yet for the sake of popularity to do wrong--this may seem to some both right, and politic, and statesmanlike, and wise. But it is a character which no Christian man can ever regard with respect.
Let us pray that our own country may never be without men in high places who have grace to think right, and courage to act up to their knowledge, without truckling to the opinion of men. Those who fear God more than man, and care for pleasing God more than man, are the best rulers of a nation, and in the long run of years are always most respected. Men like Pontius Pilate, who are always trimming and compromising, led by popular opinion instead of leading popular opinion, afraid of doing right if it gives offence, ready to do wrong if it makes them personally popular, such men are the worst governors that a country can have. They are often God's heavy judgment on a nation because of a nation's sins.
So they took Jesus, and carrying his own cross he went out to the place called "The Place of the Skull" (called in Aramaic Golgotha). There they crucified him along with two other men, one on each side, with Jesus in the middle. Pilate also had a notice written and fastened to the cross, which read "Jesus the Nazarene, the king of the Jews." Thus many of the Jewish residents of Jerusalem read this notice, because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, Latin, and Greek. Then the chief priests of the Jews said to Pilate, "Do not write, 'The king of the Jews,' but rather, 'This man said, I am king of the Jews.'" Pilate answered, "What I have written, I have written."
Now when the soldiers crucified Jesus, they took his clothes and made four shares, one for each soldier, and the tunic remained. (Now the tunic was seamless, woven from top to bottom as a single piece.) So the soldiers said to one another, "Let us not tear it, but throw dice to see who will get it." This took place to fulfill the scripture that says, "They divided my garments among them, and for my clothing they threw dice." So the soldiers did these things.
Now standing beside Jesus' cross were his mother, his mother's sister, Mary the wife of Clopas, and Mary Magdalene. So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, "Woman, look, here is your son!" He then said to his disciple, "Look, here is your mother!" From that very time the disciple took her into his own home.
He that can read a passage like this without a deep sense of man's debt to Christ, must have a very cold, or a very thoughtless heart. Great must be the love of the Lord Jesus to sinners, when He could voluntarily endure such sufferings for their salvation. Great must be the sinfulness of sin, when such an amount of vicarious suffering was needed in order to provide redemption.
We should observe, first, in this passage, how our Lord had to bear His CROSS when He went forth from the city to Golgotha.
We need not doubt that there was a deep meaning in all this circumstance. For one thing, it was part of that depth of humiliation to which our Lord submitted as our substitute. One portion of the punishment imposed on the vilest criminals, was that they should carry their own cross when they went to execution; and this portion was laid upon our Lord. In the fullest sense He was reckoned a sinner, and counted a curse for our sakes. For another thing, it was a fulfillment of the great type of the sin-offering of the Mosaic law. It is written, that "The bull and goat given as sin offerings, whose blood Aaron brought into the Most Holy Place to make atonement for Israel, will be carried outside the camp to be burned." (Lev. 16:27.) Little did the blinded Jews imagine, when they madly hounded on the Romans to crucify Jesus outside the gates, that they were unconsciously perfecting the mightiest sin-offering that was ever seen. It is written, "So also Jesus suffered and died outside the city gates in order to make his people holy by shedding his own blood." (Heb. 13:12.)
The practical lesson which all true Christians should gather from the fact before us, is one that should be kept in continual remembrance. Like our Master, we must be content to go forth "outside the camp," bearing His reproach. We must come out from the world and be separate, and be willing, if need be, to stand alone. Like our Master, we must be willing to take up our cross daily, and to be persecuted both for our doctrine and our practice. Well would it be for the Church if there was more of the true cross to be seen among Christians! To wear material crosses as an ornament, to place material crosses on churches and tombs, all this is cheap and easy work, and entails no trouble. But to have Christ's cross in our hearts, to carry Christ's cross in our daily walk, to know the fellowship of His sufferings, to be made conformable to His death, to have crucified affections, and live crucified lives--all this needs self-denial; and Christians of this stamp are few and far between. Yet, this, we may be sure, is the only cross-bearing and cross-carrying that does good in the world. The times require less of the cross outwardly and more of the cross within.
We should observe, secondly, in this passage, how our Lord was crucified as a KING. The title placed over our Lord's head made this plain and unmistakable. The reader of Greek, or Latin, or Hebrew, could not fail to see that He who hung on the central cross of the three on Golgotha, had a royal title over His head. The overruling hand of God so ordered matters, that the strong will of Pilate overrode for once the wishes of the malicious Jews. In spite of the chief priests, our Lord was crucified as "the King of the Jews."
It was fit and right that so it should be. Even before our Lord was born, the angel Gabriel declared to the Virgin Mary, "The Lord God shall give unto Him the throne of His father David--and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end." (Luke 1:32, 33.) Almost as soon as He was born, there came wise men from the East, saying, "Where is He that is born King of the Jews?" (Matt. 2:2.) The very week before the crucifixion, the multitude who accompanied our Lord at His triumphal entry into Jerusalem, had cried, "Blessed is the King of Israel who comes in the name of the Lord." (John 12:13.) The current belief of all godly Jews was, that when Messiah, the Son of David came, He would come as a King. A kingdom of heaven and a kingdom of God was continually proclaimed by our Lord throughout His ministry. A King indeed He was, as He told Pilate, of a kingdom utterly unlike the kingdoms of this world, but for all that a true King of a true kingdom, and a Ruler of true subjects. As such He was born. As such He lived. As such He was crucified. And as such He will come again, and reign over the whole earth, King of kings and Lord of lords.
Let us take care that we ourselves know Christ as our King, and that His kingdom is set up within our hearts. They only will find Him their Savior at the last day, who have obeyed Him as King in this world. Let us cheerfully pay Him that tribute of faith, and love, and obedience, which He prizes far above gold. Above all, let us never be afraid to own ourselves His faithful subjects, soldiers, servants and followers, however much He may be despised by the world. A day will soon come when the despised Nazarene who hung on the cross, shall take to Himself His great power and reign, and put down every enemy under His feet. The kingdoms of this world, as Daniel foretold, shall be swept aside, and become the kingdom of our God and of His Christ. And at last every knee shall bow to Him, and every tongue confess that Jesus Christ is Lord.
We should observe, lastly, in these verses, how tenderly our Lord took thought for Mary, His mother. We are told that even in the dreadful agonies of body and mind which our Lord endured, He did not forget her of whom He was born. He mercifully remembered her desolate condition, and the crushing effect of the sorrowful sight before her. He knew that, holy as she was, she was only a woman, and that, as a woman, she must deeply feel the death of such a Son. He therefore commended her to the protection of His best-loved and best-loving disciple, in brief and touching words--"Woman," He said, "behold your son! Then He said to the disciple, Behold your mother! And from that hour that disciple took her unto his own home."
We surely need no stronger proof than we have here, that Mary, the mother of Jesus, was never meant to be honored as divine, or to be prayed to, worshiped, and trusted in, as the friend and patroness of sinners. Common sense points out that she who needed the care and protection of another, was never likely to help men and women to heaven, or to be in any sense a mediator between God and man! It is not too much to say, however painful the assertion, that of all the inventions of the Church of Rome, there never was one more utterly devoid of foundation, both in Scripture and reason, than the doctrine of Mary-worship.
Let us turn from points of controversy to a subject of far more practical importance. Let us take comfort in the thought that we have in Jesus a Savior of matchless tenderness, matchless sympathy, matchless concern for the condition of His believing people. Let us never forget His words, "Whoever shall do the will of God, the same is my brother, and my sister, and mother." (Mark 3:35.) The heart that even on the cross felt for Mary, is a heart that never changes. Jesus never forgets any who love Him, and even in their worst estate remembers their need. No wonder that Peter says, "Casting all your care upon Him; for He cares for you." (1 Pet. 5:7.)
After this Jesus, realizing that by this time everything was completed, said (in order to fulfill the scripture), "I am thirsty!" A jar full of sour wine was there, so they put a sponge soaked in sour wine on a branch of hyssop and lifted it to his mouth. So when he had received the sour wine, Jesus said, "It is completed!" Then he bowed his head and gave up his spirit.
Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath (for that Sabbath was an especially important one), the Jewish religious authorities asked Pilate to have the legs of the crucified men broken and the bodies taken down. So the soldiers came and broke the legs of the two men who had been crucified with Jesus, first the one and then the other. But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and blood and water flowed out immediately. And the person who saw it has testified (and his testimony is true, and he knows that he is telling the truth), so that you also may believe. For these things happened so that the scripture would be fulfilled, "Not a bone of his will be broken." And again another scripture says, "They will look on the one whom they have pierced."
This part of John's narrative of Christ's passion, contains points of deep interest, which are silently passed over by Matthew, Mark, and Luke. The reason of this silence we are not told. Suffice it for us to remember that, both in what they recorded and in what they did not record, all four Evangelists wrote by inspiration of God.
Let us mark, for one thing, in these verses, the frequent fulfillments of prophetic Scripture throughout every part of Christ's crucifixion. Three different predictions are specially mentioned, in Exodus, Psalms, and Zechariah, which received their accomplishment at the cross. Others, as every well-informed Bible-reader knows, might easily be added. All combine to prove one and the same thing. They prove that the death of our Lord Jesus Christ at Golgotha was a thing foreseen and predetermined by God. Hundreds of years before the crucifixion, every part of the solemn transaction was arranged in the Divine counsels, and the minutest particulars were revealed to the Prophets. From first to last it was a thing foreknown, and every portion of it was in accordance with a settled plan and design. In the highest, fullest sense, when Christ died, He "died according to the Scriptures." (1 Cor. 15:3.)
We need not hesitate to regard such fulfillments of prophecy as strong evidence of the Divine authority of God's Word. The Prophets foretell not only Christ's death, but the particulars of His death. It is impossible to explain so many accomplishments of predicted circumstances upon any other theory. To talk of luck, chance, and accidental coincidence, as sufficient explanation, is preposterous and absurd. The only rational account is the inspiration of God. The Prophets who foretold the particulars of the crucifixion, were inspired by Him who foresees the end from the beginning; and the books they wrote under His inspiration ought not to be read as human compositions, but Divine. Great indeed are the difficulties of all who pretend to deny the inspiration of the Bible. It really requires more unreasoning faith to be an infidel than to be a Christian. The man who regards the repeated fulfillments of minute prophecies about Christ's death, such as the prophecies about His dress, His thirst, His pierced side, and His bones, as the result of chance, and not of design, must indeed be a credulous man.
We should mark, secondly, in these verses, the peculiarly solemn saying which came from our Lord's lips just before He died. John relates that "when He had received the vinegar, He said, it is finished; and He bowed His head and gave up the spirit." It is surely not too much to say, that of all the seven famous sayings of Christ on the cross, none is more remarkable than this, which John alone has recorded.
The precise meaning of this wondrous expression, "It is finished," is a point which the Holy Spirit has not thought good to reveal to us. There is a depth about it, we must all instinctively feel, which man has probably no line to fathom. Yet there is perhaps no irreverence in conjecturing the thoughts that were in our Lord's mind, when the word was spoken. The finishing of all the known and unknown sufferings which He came to endure, as our Substitute--the finishing of the ceremonial law, which He came to wind up and fulfill, as the true Sacrifice for sin--the finishing of the many prophecies, which He came to accomplish--the finishing of the great work of man's redemption, which was now close at hand--all this, we need not doubt, our Lord had in view when He said, "It is finished." There may have been more behind, for anything we know. But in handling the language of such a Being as our Savior, on such an occasion, and at so mysterious a crisis of His history, it is well to be cautious. "The place whereon we stand is holy ground."
One comfortable thought, at all events, stands out most clearly on the face of this famous expression. We rest our souls on a "finished work," if we rest them on the work of Jesus Christ the Lord. We need not fear that either sin, or Satan, or law shall condemn us at the last day. We may lean back on the thought, that we have a Savior who has done all, paid all, accomplished all, performed all that is necessary for our salvation. We may take up the challenge of the Apostle, "Who is he that condemns? It is Christ who died--yes, rather that is risen again; who is even at the right hand of God; who also makes intercession for us." (Rom. 8:34.) When we look at our own works, we may well be ashamed of their imperfections. But when we look at the finished work of Christ, we may feel peace. We "are complete in Him," if we believe. (Colos. 2:10.)
We should mark, lastly, in these verses, the reality and truth of Christ's death. We are told that "one of the soldiers with a spear pierced His side, and blood and water flowed out." This incident, small as it may seem at first sight, supplies probable proof that the heart of our blessed Lord was pierced, and that life was consequently extinct. He did not merely faint, or swoon away, or become insensible, as some have dared to insinuate. His heart actually ceased to beat, and He actually died. Great, indeed, was the importance of this fact. We must all see, on a moment's reflection, that without a real death there could be no real sacrifice; that without a real death there could be no real resurrection; and that without a real death and real resurrection, the whole of Christianity is a house built on sand, and has no foundation at all. Little indeed did that reckless Roman soldier dream that he was a mighty helper of our holy religion, when he thrust his spear into our Lord's side.
That the "blood and water" mentioned in this place had a deep spiritual meaning, we can hardly doubt. John himself seems to refer to them in his first Epistle, as highly significant. "This is He that came by water and blood." (1 John 5:6.) The Church in every age has been of one mind in holding that they are emblems of spiritual things. Yet the precise meaning of the blood and water is a subject about which Christians have never agreed, and perhaps will never agree until the Lord returns.
The favorite theory that the blood and water mean the two Sacraments, however plausible and popular, may be reasonably regarded as somewhat destitute of solid foundation. Baptism and the Lord's Supper were ordinances already in existence when our Lord died, and they needed no reappointing. It is surely not necessary to drag in these two blessed Sacraments on every occasion, and to insist on thrusting them forward, as the hidden sense of every disputed text where the number "two" is mentioned. Such pertinacious application of hard places in Scripture to Baptism and the Lord's Supper does no real good, and brings no real honor to the Sacraments. It is questionable whether it does not tend to vulgarize them, and bring them into contempt.
The true meaning of the blood and water is probably to be sought in the famous prophecy of Zechariah, where he says, "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and uncleanness." (Zech. 13:1.) When was that fountain so truly and really opened as in the hour when Christ died? What emblem of atonement and purification was so well known to the Jews as blood and water? Why then should we hesitate to believe that the flow of "blood and water" from our Lord's side was a significant declaration to the Jewish nation, that the true fountain for sin was at length thrown open, and that henceforth sinners might come boldly to Christ for pardon, and wash and be clean? This interpretation, at any rate, deserves serious thought and consideration.
Whatever view we take of the blood and water, let us make sure that we ourselves are "washed and made white in the blood of the Lamb." (Rev. 7:14.) It will matter nothing at the last day, that we held during life the most exalted view of the sacraments, if we never came to Christ by faith, and never had personal dealings with Him. Faith in Christ is the one thing needful. "He that has the Son has life, and he that has not the Son of God has not life." (1 John 5:12.)
After this Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish authorities), asked Pilate if he could remove the body of Jesus. Pilate gave him permission, so he went and took the body away. Nicodemus, the man who had previously come to Jesus at night, accompanied Joseph, carrying a mixture of myrrh and aloes weighing about seventy-five pounds. Then they took Jesus' body and wrapped it, with the aromatic spices, in strips of linen cloth according to Jewish burial customs. Now at the place where Jesus was crucified there was a garden, and in the garden was a new tomb where no one had yet been buried. So because it was the Jewish day of preparation and the tomb was nearby, they placed Jesus' body there.
There is a peculiar interest attached to these five verses of Scripture. They introduce us to a stranger, of whom we never heard before. They bring in an old friend, whose name is known wherever the Bible is read. They describe the most important funeral that ever took place in this world. From each of these three points of interest we may learn a very profitable lesson.
We learn, for one thing, from these verses, that there are some true Christians in the world of whom very little is known. The case of Joseph of Arimathea teaches this very plainly. Here is a man named among the friends of Christ, whose very name we never find elsewhere in the New Testament, and whose history, both before and after this crisis, is completely withheld from the Church. He comes forward to do honor to Christ, when the Apostles had forsaken Him and fled. He cares for Him and delights to do Him service, even when dead--not because of any miracle which he saw Him do, but out of free and gratuitous love. He does not hesitate to confess himself one of Christ's friends, at a time when Jews and Romans alike had condemned Him as a malefactor, and put Him to death. Surely the man who could do such things must have had strong faith! Can we wonder that, wherever the Gospel is preached, throughout the whole world, this pious action of Joseph is told of as a memorial of him?
Let us hope and believe that there are many Christians in every age, who, like Joseph, are the Lord's hidden servants, unknown to the Church and the world, but well known to God. Even in Elijah's time there were seven thousand in Israel who had never bowed the knee to Baal, although the desponding prophet knew nothing of it. Perhaps, at this very day, there are saints in the back streets of some of our great towns, or in the lanes of some of our country parishes, who make no noise in the world, and yet love Christ and are loved by Him. Ill-health, or poverty, or the daily cares of some laborious calling, render it impossible for them to come forward in public; and so they live and die comparatively unknown. Yet the last day may show an astonished world that some of these very people, like Joseph, honored Christ as much as any on earth, and that their names were written in heaven. After all, it is special circumstances that bring to the surface special Christians. It is not those who make the greatest show in the Church, who are always found the closest friends of Christ.
We learn, for another thing, from these verses, that there are some servants of Christ whose latter end is better than their beginning. The case of Nicodemus teaches that lesson very plainly. The only man who dared to help Joseph in his holy work of burying our Lord, was one who at first "came to Jesus by night," and was nothing better than an ignorant inquirer after truth. At a later period in our Lord's ministry we find this same Nicodemus coming forward with somewhat more boldness, and raising in the Council of the Pharisees the question, "Does our law judge any man, before it hear him, and know what he does?" (John 7:51.) Finally, we see him in the passage before us, ministering to our Lord's dead body, and not ashamed to take an active part in giving to the despised Nazarene an honorable burial. How great the contrast between the man who timidly crept into the Lord's lodging to ask a question, and the man who brought a hundred pounds weight of myrrh and aloes to anoint His dead body! Yet it was the same Nicodemus. How great may be a man's growth in grace, and faith, and knowledge, and courage, in the short space of three years.
We shall do well to store up these things in our minds, and to remember the case of Nicodemus, in forming our estimate of other people's religion. We must not condemn others as graceless and godless, because they do not see the whole truth at once, and only reach decided Christianity by slow degrees. The Holy Spirit always leads believers to the same foundation truths, and into the same highway to heaven. In these there is invariable uniformity. But the Holy Spirit does not always lead believers through the same experience, or at the same rate of speed. In this there is much diversity in His operations.
He that says conversion is a needless thing, and that an unconverted man may be saved, is undoubtedly under a strange delusion. But he that says that no one is converted except he becomes a full-blown and established Christian in a single day, is no less under a delusion. Let us not judge others rashly and hastily. Let us believe that a man's beginnings in religion may be very small, and yet his latter end may greatly increase. Has a man real grace? Has he within him the genuine work of the Spirit? This is the grand question. If he has, we may safely hope that his grace will grow, and we should deal with him gently, and bear with him charitably, though at present he may be a mere babe in spiritual attainments. The life in a helpless infant is as real and true a thing as the life in a full-grown man--the difference is only one of degree. "Who has despised the day of small things?" (Zech. 4:10.) The very Christian who begins his religion with a timid night-visit, and an ignorant inquiry, may stand forward alone one day, and confess Christ boldly in the full light of the sun.
We learn, lastly, from these verses, that the burial of the dead is an act which God sanctions and approves. We need not doubt that this is part of the lesson which the passage before us was meant to convey to our minds. Of course, it supplies unanswerable evidence that our Lord really died, and afterwards really rose again; but it also teaches that, when the body of a Christian is dead, there is fitness in burying it with decent honor. It is not for nothing that the burials of Abraham, and Isaac, and Jacob, and Joseph, and Moses are carefully recorded in holy writ. It is not for nothing that we are told that John the Baptist was laid in a tomb; and that "devout men carried Stephen to his burial, and made great lamentation over him." (Acts 8:2.) It is not for nothing that we are told so particularly about the burial of Christ.
The true Christian need never be ashamed of regarding a funeral with peculiar reverence and solemnity. It is the body, which may be the instrument of committing the greatest sins, or of bringing the greatest glory to God. It is the body, which the eternal Son of God honored by dwelling in it for thirty and three years, and finally dying in our stead. It is the body, with which He rose again and ascended up into heaven. It is the body, in which He sits at the right hand of God, and represents us before the Father, as our Advocate and Priest. It is the body, which is now the temple of the Holy Spirit, while the believer lives. It is the body, which will rise again, when the last trumpet sounds, and, reunited to the soul, will live in heaven to all eternity. Surely, in the face of such facts as these, we never need suppose that reverence bestowed on the burial of the body is reverence thrown away.
Let us leave the subject with one word of caution. Let us take care that we do not regard a sumptuous funeral as an atonement for a life wasted in carelessness and sin. We may bury a man in the most expensive style, and spend thousands of dollars in mourning. We may place over his grave a costly marble stone, and inscribe on it a flattering epitaph. But all this will not save our souls or his. The turning point at the last day will not be how we are buried, but whether we were "buried with Christ," and repented and believed. (Rom. 6:4.) Better a thousand times to die the death of the righteous, have a lowly grave and a pauper's funeral, than to die graceless, and lie under a marble tomb!