Luke 23:47-48

DISCOURSE: 1588
THE EFFECT OF CHRIST’S DEATH ON THE BEHOLDERS

Luke 23:47. Now when the Centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.

RAPID are the revolutions of the human mind: like the sea, it is easily agitated by every gust of wind, and driven with violence in whatever direction it may happen to be impelled. God has given us reason to guide us and to keep us fixed to our purpose; but we are slaves to passion, and yield ourselves willing instruments of all who have skill and inclination to move us. We have a striking instance of this fluctuating disposition in the Jewish populace: they had been so impressed with the wonders which Jesus had wrought in confirmation of his divine mission, that they all followed him with acclamations and hosannahs into Jerusalem: but by the artifices of the chief priests and rulers, they were, in the space of three days, made as clamorous against him, all of them demanding, as with one voice, that he should be crucified. Scarcely however had they prevailed, but another change took place in their minds; and they were as sorry at seeing what they had accomplished, as they had just before been eager to accomplish it.
Let us consider,

I. The effects which Christ’s death produced on the beholders—

The execution of criminals is of itself calculated to impress the mind with pity for the sufferers, and to evince the evil of those crimes for which they suffer: but the crucifixion of our Lord drew the attention of the spectators to their own state, and led them to contemplate their own guilt and danger in being accessary to it. Observe the effect it produced,

1. On the multitude—

[The chief priests and rulers, it should seem, were not at all affected with it. Their envy, their pride, their resentment had taken too deep a root within them to suffer them to listen for a moment to the voice of conscience: but the multitude, who were mere instruments of their rage, began to consider what they had done. The three hours of darkness had given them time for reflection: the recollection of all that Christ had done for their nation, led them to consider what return they had now made him for all his unparalleled kindness; and the earthquake convinced them that they were in the hands of an angry God. Now therefore they began to express their regret and sorrow at having lent their aid to so cruel a deed, so wicked a conspiracy. Now they shewed that sin has a far different aspect when committed, from what it had previous to the commission of it. Even Judas, when he saw what was likely to be the consequence of his treachery, was filled with compunction, and would have gladly reversed the deed to which his covetousness had impelled him. So these now wished that they had not yielded to the instigations of their rulers, or suffered themselves to participate in so foul a crime — — — How far their repentance was genuine, we are not able to say: though we think it probable that numbers of them were amongst the converts on the day of Pentecost: but of this we are sure, that sin, of whatever kind, when once it is viewed aright, will cause us to “smite our breasts” with anguish, and to forsake the company of those who hold fast their transgressions: and that, if this effect be not produced upon us now, we shall “weep and wail and gnash our teeth” with unavailing sorrows to all eternity.]

2. On the Centurion—

[He, and those whom he commanded, had attended there, not so much from choice as from necessity: accordingly we find both in him and them a mind more open to conviction: for they, though heathens, became the advocates of Him, whom his own nation had rejected and abhorred. The miraculous signs attendant on the death of Christ, together with the whole conduct of that righteous Sufferer, and the peculiar manner in which he resigned his life, evincing indisputably that it was not taken away from him, but that he surrendered it voluntarily into his Father’s hands; all this together convinced the Centurion, that Jesus was the very person whom he had professed himself to be. Hence, in the hearing of all around him, he exclaimed, “Certainly this was a righteous man,” “Truly this was the Son of God [Note: Compare Matthew 27:54.].” There were two grounds on which Jesus had been put to death; the one was, that he was a blasphemer, for making himself the Son of God; the other was, that he was a rebel against Cζsar, for making himself a king. In opposition to both of these accusations the Centurion affirms, that he was no rebel, but “a righteous man;” and that he was no blasphemer, but “the very Son of God.” Thus, whilst the Jews were pouring contempt on God, the Centurion “glorified him;” and, whilst they hardened their hearts against him, he and his fellow-soldiers “feared greatly.” What a blessed earnest was this of the conversion of the Gentiles! and what a reproof is this to us, who can hear of these transactions without any emotion, and neglect that Saviour whom he acknowledged! — — —]

From the effects of Christ’s death on the beholders, let us proceed to notice,

II.

The reflections it suggests to us—

Amongst the numberless considerations which naturally arise from this subject, we will select such only as have not been anticipated under any other view of our Lord’s sufferings, and only two or three of them.

Observe then from hence,
1.

That the best of causes may be violently opposed—

[If we were speaking to Jews, we should have need to prove the excellence of Christianity; but to a Christian assembly, it is scarcely necessary to prove that the cause of Christ is the best of all causes. We see in the Gospel the most stupendous display of God’s wisdom and love; a plan for the saving of a ruined world, and for restoring men to the Divine favour, through the mediation and intercession of God’s only-begotten Son. We see, or at least profess to see, how suited it is to our necessities, and how sufficient for our wants: and, if we are Christians indeed, we know by sweet experience that it is an inexhaustible source of peace and joy, of righteousness and true holiness. Yet with what vehemence was it opposed at its first establishment! Not all the wisdom and innocence of Jesus, nor all the benevolent miracles that he wrought, could disarm his enemies: though “it was without a cause that they hated him,” they hated him unto death. In like manner they persecuted unto death his chosen messengers, and myriads of his faithful people: yet, in the review of all which was done to stop the progress of his religion, we Christians do not hesitate to affirm that his cause was good; and whilst we execrate the memory of his opposers, we canonize his followers as saints and martyrs.
But what is the treatment which his cause meets with at this hour? Is there not the same hostility against it, though the exercise of that hostility is moderated by the laws under which we live? People indeed will pretend that the cause which they oppose, is not the cause of Christ; just as the Jews denied that they were opposing the cause of God, and even pretended to be actuated by zeal for God: but as they opposed the Holy Scriptures, so do modern persecutors; and in so doing they both fulfil the Scriptures, and unwittingly confirm the very truths they oppose. Whatever misrepresentations therefore men may adduce to vilify the truths and people of God, the religion of Christ is the same as it ever was; nor does the contempt poured upon it diminish in the least degree the respect in which it should be held. We must not think the worse of the Gospel because it is despised, but must weigh it in the balance of the sanctuary, and estimate it by its own intrinsic worth.]

2. That the cause of Christ will ultimately triumph—

[The chief priests and rulers congratulated themselves on their success, when they saw the despised Nazarene entombed. But behold, the breath had scarcely departed from his body before his triumphs began; so true is that saying of the Apostle, “He spoiled principalities and powers, and made a shew of them openly, triumphing over them on his cross [Note: Colossians 2:15.].” The whole multitude who attended his crucifixion, smote their breasts with penitential sorrow; and the Centurion who presided at his execution, confessed him in the presence of his murderers! Thus early were the first-fruits of the Gospel reaped: and speedily afterwards followed an abundant harvest. The resurrection and ascension of Christ proved to his enemies how vain were all their efforts against him: and the descent of the Holy Spirit on the day of Pentecost gathered thousands to his standard in one day. From that time his religion spread throughout Judζa and the whole Roman empire; and we, at this distant place and period, are witnesses for him that his cause has triumphed, and that it shall finally prevail throughout all the earth. God had set the world at defiance; and had pronounced obedience to the Gospel to be the true wisdom of every man, of kings and governors, as well as of the lowest classes of society [Note: Psalms 2:1; Psalms 2:9. with Acts 4:25.]: and, agreeably to his predictions, “the stone which the builders disallowed, is become the head of the corner.” Let men then continue to oppose the Gospel as they will, it shall “run and be glorified, and fill the face of the whole earth with fruit:” it is a rock that defies all the power or policy of hell itself: and, as “all who fall upon it shall be broken, so, on whomsoever it shall fall, it will grind him to powder.”

Happy would it be if the enemies of Christ would avail themselves of the space allowed them for reflection, and would consider what an unequal contest they are endeavouring to maintain! They think that they are fighting against a few weak enthusiasts: but they are “fighting against God” himself, who, in the person of his Son, addresses them, “Saul, Saul, why persecutest thou me?” The Lord grant that the admonition given on that occasion to that bitter persecutor, may be remembered by us all; “It is hard for thee to kick against the pricks!”]

3. That the proper effect of his death is to produce penitence and faith in all—

[We see the propriety of their conduct who smote their breasts, and publicly professed their faith in Christ: we even congratulate them in our minds on their speedy experience of such a blessed change. But was this conduct proper in them only? Is there no occasion for similar emotions amongst us? Perhaps, instead of opposing, we approve and profess the Gospel: but who amongst us has not opposed the establishment of Christ’s kingdom in his own heart? Though we did not unite with those who crucified him on Mount Calvary, have we not “crucified him afresh,” by continuing in sin? Truly there is even more cause for us to “smite our breasts,” than there was for that multitude to do so: for they sinned “through ignorance;” “they knew not what they did:” but we sin against light and knowledge, yea, against our own most solemn vows of allegiance to him. The smallest knowledge of our own hearts will furnish us with a catalogue of sins that we have committed against him, a catalogue that would reach up to heaven. This then I say; let us imitate the penitent multitude and the believing Centurion: and in this especially let us imitate them, in not moving from the place where we are, without first abasing ourselves before God for the guilt we have contracted, and looking unto Jesus for the expiation of it. Doubtless the change that took place in them, was wrought by the agency of the Holy Spirit, whose office is “to glorify Christ, and to take of the things that are his, and shew them unto us.” That Spirit is promised “to us, and to all that are afar off, even as many as the Lord our God shall call.” Let us then pray for the influences of that same Spirit upon our hearts; that, through his powerful operations, we may “look on him whom we have pierced, and mourn, and be in bitterness, as one that is in bitterness for his first-born [Note: Zechariah 12:10.].”]