William Burkitt Notes and Observations - Mark 15:21 - 15:21

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William Burkitt Notes and Observations - Mark 15:21 - 15:21


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The sentence of death being passed by Pilate, who can, with dry eyes, behold the sad pomp of our Saviour's bloody execution? Forth comes the blessed Jesus out of Pilate's gate, bearing that cross which soon after was to bear him; with his cross on his shoulder, he marches towards Golgotha; and when they see he can go no faster, they force Simon the Cyrenian, not out of compassion but indignation, to be the porter of his cross. This Cyrenian being a Gentile, not a Jew, that bare our Saviour's cross, thereby might be signified that the Gentiles should have a part in Christ, as well as the Jews, and be sharers with them in the benefits of the cross. At length our holy Lord comes to Golgotha, the place of his bitter and bloody execution; here, in a public place, with infamous company, betwixt two thieves, is he crucified; that is, fastened to a great cross of wood, his hands stretched forth abroad, and his feet closed together, and both hands and feet fastened with nails; his naked body lifted up in the air, hanging betwixt heaven and earth; signifying thereby, that the crucified person deserved to live in neither. This shameful, painful, and accursed death, did the holy and innocent Jesus suffer and undergo, for shameless sinners.

Some observe all the dimensions of length, breadth, depth, and height, in our Saviour's sufferings;

for length, his passion was several hours long, from twelve to three, exposed all that time both to hungerand cold. The thieves that were crucified with him, endured only personal pains, but he underwent the miseries of all mankind.

As to its breadth, his passion extended over all the powers and parts of his soul and body; no part free but his powers and parts of his soul and body; no part free but his tongue, which was at liberty to pray for his enemies.

His sight was tormented with the scornful gestures of those who passed by, wagging their heads;

his hearing grieved with taunts and jeers of the priests and people;

his smelling offended with noisome savours in the place of skulls;

his taste with the gall and vinegar given him to drink;

his feeling was wonderfully affected by the nails which pierced his tender nerves with a multiplicity of wounds;

and for the depth of his passion, it was as deep as hell itself; enduring tortures in his soul, as well as torments in his body; groaning under the burthen of desertion, and crying out, My God, My God, why hast thou forsaken me?

Lastly, For the height of his passion, his sufferings were as high as heaven, his person being infinite as well as innocent, no less than the Son of God, which adds infinite worth and value to his sufferings, Lord, Let us be able to comprehend with all saints, what is the breadth and length, depth and height, of our Saviour's love, in suffering for us, and let us know that love of his which passeth knowledge.

Observe next, The inscription wrote by Pilate over our suffering Saviour, This is Jesus the King of the Jews; it was the manner of the Romans, when they crucified a malefactor to publish the cause of his death in capital letters, placed over the head of the person.

Now it is observable, How wonderfully the wisdom of God over-rules the heart and pen of Pilate to draw this title, which was truly honourable, and fix it to his cross; Pilate is Christ's herald, and proclaims him King of the Jews.

Learn hence, That the regal dignity of Christ was proclaimed by an enemy, and that in a time of his greatest sufferings and reproaches; Pilate, without his own knowledge, did our Saviour an eminent piece of service; he did that for Christ which none of his own disciples durst do; not that he did it designedly, but from the special over-ruling providence of God; no thanks to Pilate for all this, because the highest services performed to Christ undesignedly, shall neither be accepted nor rewarded by God.

Observe farther, The several aggravations of our Lord's sufferings upon the cross.

1. From the company, he suffered with two thieves; it had been a sufficient disparagement to our blessed Saviour to have been sorted with the best of men; but to be numbered with the scum of mankind, is such an indignity, as confounds our thoughts. This was designed by the Jews to dishonour and disgrace our Saviour the more, and persuade the world that he was the greatest of offenders; but God over-ruled this also, for fulfilling an ancient prophecy concerning the Messiah, And he was numbered with the transgressors Isa_53:12.

2. Another aggravation of our Lord's sufferings upon the cross, was the scorn and mocking derision which he met with in his dying moments, both from the common people, from their chief priests, and from the thieves that suffered with him. The common people reviled him, wagging their heads; the chief priests, though men of age and gravity, yet barbarously mocked him in his misery; and not only so, but they atheistically scoff and jeer at his faith and affiance in God, saying, He trusted in God that he would deliver him; let him deliver him, if he would have him.

Where note, That persecutors are generally atheistical scoffers; the chief priests and elders, though knowing men, yet they blaspheme God; they mock at his power, and deride his providence, which is as bad as to deny his being; so that from hence we may gather, That those who administer to God in holy things, by way of office, if they be not the best, they are the worst, of men. No such bitter enemies to the power of godliness, as the ministers of religion, who were never acquainted with the efficacy and power of it upon their own hearts and lives. Nothing on this side hell is worse than a wicked priest, a minister of God devoted to the service of the devil.

A third aggravation of our Lord's sufferings upon the cross, was this, that the thieves that suffered with him, reviled him with the rest; that is, one of them, as St. Luke has it, or perhaps both of them might do it at first; which , if so, increases the wonder of the penitent thief's conversion.

From the impenitent thief's reviling Christ, we learn, That neither shame nor pain will change the mind of a resolute sinner, but even then, when he is in the suburbs of hell, will he blaspheme: They that were crucified with him, reviled him.

But the most aggravating circumstance of all the rest in our Lord's sufferings, was this, That he was forsaken of his Father; My God, my God, why hast thou forsaken me?

Thence learn, That the Lord Jesus Christ, when suffering for our sins, was really deserted and forsaken by his Father, and left destitute, of all sensible consolation! Why hast thou forsaken me?

Learn farther, That under this desertion, Christ despaired not, but still retained a firm persuasion of God's love unto him, and experienced necessary supports from him: My God, My God, these are words of affiance and faith.

Christ was thus forsaken for us, that we might never be forsaken by God; yet by God's forsaking of Christ, we are not to understand any abatement of divine love, but only a witdrawing from the human nature the sense of his love, and a letting out upon his soul, a deep, afflicting sense of his displeasure against sin.

There is a twofold desertion; the one total, final, and eternal, by which God utterly forsakes a person, both as to grace and glory, being for sin wholly cast out of God's presence, and adjudged to eternal torments. This Christ was not capable of, nor could the dignity of this person admit it.

The other is a partial, temporary desertion; when God for a little moment hides his face from his children. Now this was most agreeable to Christ's nature, and also suitable to his office, who was to satisfy the justice of God for our forsaking of him, and to bring us back again to God, that we might be received forever.

Observe lastly, What a miraculous evidence Christ gave of his Godhead; instantly before he gave up the ghost, he cried with a loud voice. This shews he did not die according to the ordinary course of nature, gradually drawing on, as we express it; but his life was whole in him to the last, and nature as strong as ti was at first.

Other men die by degrees, and towards their end their sense of pain is much blunted: but Christ stood under the pains of death in his full strength, and his life was whole and entire in him to the very last momnent. This was evident by the mighty outcry he made when he gave up the ghost that could cry with such a loud voice as he did (in articulo mortis) could have kept himself from dying if he would.

Hence we learn, That when Christ died, he rather conquered death, than was conquered by it, he must voluntarily and freely lay down his life, before death could come at him. Thus died Christ, the captain of our salvation; and, like Sampson, became more victorious by his death, than he was in his life.