Luke 23:48

Luk_23:48

Smote their breasts

The spectators of the crucifixion smiting their breasts

I.

BEHOLDING CHRIST ON THE CROSS. Look on the multitude now--see how they who before had triumphed in His misery, are struck with deep astonishment. One says, Surely this was a righteous man. Another says, This is the Son of God, And all the people who came together to that sight seeing what had passed, smote their breasts and returned. They came to the execution with eager haste and bitter zeal. They retired slow, silent, and pensive, with downcast looks and labouring thoughts. Their smiting their breasts indicated some painful sensations within.

1. It expressed their conviction of the innocence and divinity of this wonderful sufferer. Whatever sentiments they bad entertained in the morning, they had now seen enough to extort from them an acknowledgment that this was a righteous man--this was the Son of God. This character Jesus had openly assumed; and with unwavering constancy He maintained it to the last.

(1) Observe His calmness. Amidst the rudest and most provoking insults, He discovered no malice or resentment toward His enemies; but all His language and behaviour was mild and gentle. When He was reviled, He reviled not again; but committed Himself to Him who judgeth righteously.

(2) See His benevolence. He attended to the case of His afflicted mother, and commended her to the care of His beloved disciple. He wrought a miracle to heal an enemy wounded in the attempt to seize Him. He extended mercy to a malefactor who was suffering by His side.

(3) Consider His humble piety. He maintained His confidence in God; called Him His God and His Father; and into His hands committed His Spirit. Such distinguished piety, benevolence, and constancy, under trials like His, showed Him to be a righteous man--to be more than man. And heaven itself bare solemn testimony in His favour. The darkness which overspread the land was evidently supernatural.

2. Their smiting their breasts was expressive of their compassion for this innocent and glorious Sufferer. Their rage, which had been wrought up to the highest strain, now began to subside, and give way to the tender feelings of humanity.

3. This action expressed a deep remorse of conscience.

II. BEHOLDING CHRIST IN THE HOLY COMMUNION. To behold this Divine Saviour in the flesh, and to see Him expire on the cross, was the lot only of those who lived in His day. But the frequent contemplation of His death is a matter of so much importance, that He was pleased, just before He suffered, to appoint an ordinance for the purpose of exhibiting His death to our view, and bringing it to our remembrance. Here He is set forth crucified before our eyes. Do we turn away from this ordinance? We have little reason to think we should have attended the crucifixion on any higher motive than mere curiosity. If a real regard to Him would have invited us to follow Him to the cross, the same regard will invite us to come and see Him at His table.

1. Have any of you entertained indifferent notions of Christ and His religion? Come here, and reflect on those characters of divinity which He exhibited.

2. Here meditate on the worth of your souls.

3. Here behold the great evil of sin.

4. Here meditate on the wonderful mercy of God.

5. Look here and behold an instructive example of patience and resignation.

6. Look to Christ and learn to despise the world.

7. Look to Christ, and learn meekness and forgiveness. (J. Lathrop, D. D.)

The great sight

I. THE SIGHT. It is the crucifixion of Jesus of Nazareth. You have often heard of it; have you thought of it until you could see it? Have its different incidents been grouped in your mind so as to form a complete picture? Try to realize it.

II. THE LESSONS OF THE SIGHT.

1. The first lesson to which we beg your attention is the antagonism of sin to God. As if to show to the universe the true nature and tendency of sin in all its forms, all classes of worldlings were grouped around the Cross; each had an opportunity of expressing its feelings; and how awfully significant and awfully condemnatory was the part which they acted! All classes--the religious world, and the learned world, and the sceptical world, and the fashionable world, and the money-loving world, ay, and the ordinary working world--all combined to show the murderous nature and the God-defiant attitude of sin.

2. But if this sight teaches the antagonism of sin to God, it also teaches us Gods hatred of sin. We cannot account for the Saviours sufferings if they have not some connection with the sin of man. Even a heathen could understand, that if an innocent being suffers, it must be because of the sins of others. Kajarnak, a chieftain inhabiting the mountains of Greenland, notorious for the robberies and murders he had perpetrated, came down to where a missionary in his hut was translating the Gospel of John. His curiosity being excited by the process, he asked to have it explained; and when the missionary told him how the marks he was making were words, and how a book could speak, he wished to hear what it said. The missionary read to him the narrative of the Saviours sufferings, when the chief immediately asked, What has this Man done? Has He robbed anybody--has He murdered anybody? No, replied the missionary, He has robbed no one, murdered no one; He has done nothing wrong. Then why does He suffer? why does He die? Listen, said the missionary; this

Man has done no wrong, but Kajarnak has done wrong; this Man has not robbed any one, but Kajarnak has robbed many; this Man has murdered no one, bat Kajarnak has murdered--Kajarnak has murdered his wife, Kajarnak has murdered his brother, Kajarnak has murdered his child; this Man suffered that Kajarnak might not suffer; died that Kajarnak might not die. Tell me that again, said the astonished chieftain; and by the repetition of the story the hard-hearted murderer was brought in contrition and tears to the foot of the Cross. Even so the Bible tells us, He was wounded for our transgressions, and bruised for our iniquities; He bore our sins in His own body on the tree.

3. But if this sight teaches such a fearful lesson in reference to Gods hatred of sin, thank God it also teaches that a way has been prepared by which men may escape from sins consequences. He who became our Sin-bearer did not lay down the load till He had borne our sins away. He did not cease to suffer until He could say, It is finished.

III. THE FEELINGS WHICH THE CONTEMPLATION OF THE SIGHT IS FITTED TO AWAKEN.

1. The first feeling which it naturally excites is that of which the bystanders were the subjects, when, beholding the things which were done, they smote their breasts, and returned--a feeling of shuddering horror at the magnitude of their offence.

2. But the sight is also fitted to awaken the apprehension of danger. This feeling, in the case of His murderers, mingled with the horror with which they regarded their crime. They did not understand the doctrine of the Messiahship sufficiently to know that even His death might become the ground of their pardon; and a fearful foreboding of punishment, as well as an appalling consciousness of guilt, led them to smite their breasts when they beheld the things that were done. And, no doubt, the Cross is fitted to awaken this feeling in every sinner to whom it has not imparted the hope of salvation. For nowhere is the evil desert of sin so strikingly exhibited.

3. But the sight is also fitted to awaken hopeful feelings. Whether any of the men who smote their breasts were led to cherish the hope of pardon, the narrative does not say; but we doubt not that some of them were among the three thousand who, on the day of Pentecost, found that the blood which they had shed was a sufficient atonement for the sin of shedding it, and that the death which they had been instrumental in effecting was the occasion of their endless life. Even so does the Cross proclaim pardon to you, and by it all who believe are justified from all things. The same sight which awakens in you an appalling sense of sin, and a fearful apprehension of punishment, tells you, that though you have done so wickedly and deserved to endure such suffering, there is pardon in Christ for you. Look at it until the peace which it speaks takes possession of your souls--look until you understand what Christ has done for you--look until your fears are dispelled--look until the boundless love which it reveals awakens in you the beginnings of a new and better life--look with the assurance that you cannot look in vain, for He, whose promise never fails, has said, Look unto Me, and be ye saved, all the ends of the earth. (W. Landels.)

Mourning at the sight of the Crucified

I. First, then, let us ANALYZE THE GENERAL MOURNING which this text describes. All the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. They all smote their breasts, but not all from the same cause. Others amongst that great crowd exhibited emotion based upon more thoughtful reflection. They saw that they had shared in the murder of an innocent person. No doubt there were a few in the crowd who smote upon their breasts because they felt, We have put to death a prophet of God. In the motley company who all went home smiting on their breasts, let us hope that there were some who said, Certainly this was the Son of God, and mourned to think He should have suffered for their transgressions, and been put to grief for their iniquities. Those who came to that point were saved.

II. We shall now ask you TO JOIN IN THE LAMENTATION, each man according to his sincerity of heart, beholding the Cross, and smiting upon his breast. I shall ask you first to smite your breasts, as you remember that you see in Him your own sins. Looking again--changing, as it were, our stand-point, but still keeping our eye upon that same, dear crucified One, let us see there the neglected and despised remedy for our sin. Still keeping you at the cross foot, every believer here may well smite upon his breast this morning as he thinks of Who it was that smarted so upon the Cross. Who was it? It was He who loved us or ever the world was made.

III. Remember that AT CALVARY, DOLOROUS NOTES ARE NOT THE ONLY SUITABLE MUSIC. After all, you and I are not in the same condition as the multitude who had surrounded Calvary; for at that time our Lord was still dead, but now He is risen indeed. Look up and thank God that death hath no more dominion over Him. He ever liveth to make intercession for us, and He shall shortly come with angelic bands surrounding Him, to judge the quick and dead. The argument for joy overshadows the reason for sorrow. Lastly, there is one thing for which we ought always to remember Christs death with joy, and that is, that although the crucifixion of Jesus was intended to be a blow at the honour and glory of our God--though in the death of Christ the world did, so far as it was able, put God Himself to death, and so earn for itself that hideous title, a deicidal world, yet never did God have such honour and glory as He obtained through the sufferings of Jesus. Oh, they thought to scorn Him, but they lifted His name on high! (C. H.Spurgeon.)

Lessons at Calvary

1. See here accumulated evidence of the truth of Christianity. Think of the fulfilled prophecies already noticed.

2. See here the true atonement for sin, and receive it by faith.

3. See here, and admire, the love of the Father, and of the Son to perishing sinners. This display of the Fathers love far surpasses any other which He has given.

4. See here the certainty and the dreadful nature of the punishment of the obstinately wicked in the other world.

5. See here your example. What I chiefly refer to at present is His patient submission to His sufferings.

6. See here the most powerful motives to repentance, the mortification of sin, and the prosecution of holiness. In the last place, see here every encouragement to perishing sinners to come to Christ for safety, and to believers to rejoice more and more in confidence in His merits. (James Foote, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

23:48 went home in deep sorrow (literally went home beating their breasts): Beating the breast was a sign of sorrow and mourning.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 23:48. Θεωρίαν, sight) They who had been merely spectators [who previously had been stirred up by the high priests to raise the cry, Crucify Him, but who now were altogether differently disposed.—Harm., p. 577], were now revolving in their minds thoughts tending to salvation, and were being prepared for the Pentecost described in Acts 2; but those who had perpetrated the deed were for the most part in a state of agitation.—ταύτην, this sight) viz. of the cross.—τὰ γενόμενα, the things which had been done) at the death of Jesus. The sight (θεωρίαν) which they had sought for was attended with a sight (θεωρήσαντες τὰ γενόμενα) which they looked not for.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 23:48 . θεωρίαν , sight, here only ( 3Ma 5:24 ). τὰ γενόμενα , the things that had happened; comprehensively, including the crucifixion and all its accompaniments. They had looked on and listened, and the result was regret that they had had anything to do with bringing such a fate on such a man. τύπτοντες τ . σ ., beating their breasts. Lk. has in mind Zechariah’s “they shall look on me whom they have pierced and mourn” (Luk 12:10 ). ὑπέστρεφον , kept going away, in little groups, sad-hearted.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 48. And all the people] All were deeply affected except the priests, and those whom they had employed to serve their base purposes. The darkness, earthquake, &c., had brought terror and consternation into every heart. How dreadful is the state of those who, in consequence of their long opposition to the grace and truth of God, are at last given up to a reprobate mind!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(48) To that sight.—The word is used by St. Luke-only in the New Testament, and exactly expresses the purpose of those who had come as to gaze on a “spectacle.” These had probably taken little or no part in the insults and taunts of the priests, and now they went away awed, partly by the darkness, partly by the solemn majesty of that awful death.

Smote their breasts, and returned.—Better, returned, smiting their breasts. Both the verb and participle imply continuous action.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

48. all the people] Rather, all the crowds.

smote their breasts, and returned] Rather, returned, smiting their breasts. It must be remembered that the People had not acted spontaneously in this matter, but had been goaded on by the Priests.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And that day was the preparation,.... Both for the sabbath, and for the "Chagigah", or grand festival, which they kept on the fifteenth day of the month, in a very pompous manner; so that the day following was an high day;

and the sabbath drew on, or "shone out"; which is so said, though it was evening, on account of the lights, which were every where, in every house, lighted up at this time, and which they were, by their traditions, obliged to: for so run their canons (c);

"three things a man is obliged to say in the midst of his house on the evening of the sabbath, when it is near dark, have ye tithed? have ye mixed? (i.e. the borders of the sabbath, the courts and food) , "light the lamp".''

This was what could by no means be dispensed with; for so they say (d),

"the lighting of the lamp on the sabbath is not in a man's power, (or at his liberty,) if he pleases he may light, and if not, he may not light.----But it is what he is obliged to, and every man and woman are bound to have in their houses a lamp lighted up on the sabbath; and though he has nothing to eat, he must beg, and get oil, and light a lamp; for this is included in the delight of the sabbath.----And he that lights, ought to light within the day, before the setting of the sun.''

So that when these lamps were every where lighting, before the sun was set, and the sabbath properly come, it might be said to draw on, or to be shining forth. Besides, it was usual to call the evening of any day by the name of "light": thus it is said (e),

, on the light (i.e. the night) of the fourteenth (of the month "Nisan"), they search for leaven, &c.''

So that the evangelist might, very agreeably to the way of speaking with the Jews, say, that the sabbath was enlightening, or growing light, though the evening was coming on.

(c) Misn. Sabbat, c. 2. sect. 7. (d) Maimon. Hilch. Sabbat, c. 5. sect. 1, 3. (e) Misn. Pesachim, c. 1. sect. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.

Ver. 48. See Mat 27:54.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. We must remember that the condemnation of the Christ was no spontaneous deed of the multitude. Their miserable share in the act was suggested to them by their rulers. In the multitude very quickly revulsion of feeling sets in, and they often regret the past with a bitter, useless regret. The wave of sorrow which seems to have swept across those wavering, unstable hearts, which induced them to smite their breasts in idle regret, was a dim and shadowy rehearsal of the mighty sorrow and true penitence which will one day, as their prophet told them, be the blessed lot of the once-loved people when "they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son". (Zec_12:10)

Sacred impressions.

There was a considerable company of spectators at the Crucifixion. They were attracted not only by the spectacle of a triple execution, but, far more, by the fact that the Prophet whose fame had filled the land was to be led forth to die. It was not the riffraff of Jerusalem merely that "beheld the things that were done." The sense of impropriety in attendance at such sanguinary and harrowing scenes is quite modern. It did not prevail there and then. Probably the leading citizens were present the well-to-do, the educated, the refined male and female. All classes and all characters were there the devout and the profane, the rough and the gentle, the selfish and the sympathetic. And of that large company of people there would be present men and women very variously affected toward Jesus Christ. We may say, without hesitation, that the eleven were there; though it is more than likely that, for a time at any rate, they stood afar off, we cannot doubt that they were there, waiting and wondering; hoping with a faint hope, fearing with a terrible and mastering dread. Many true and loyal disciples were there, among whom, truest among the true, were the women who had followed him and "ministered to him". (Mat_27:55) Besides these were the fickle, doubled-minded multitude, who cried, "Hosannah!" one day, and a few days later shouted, "Crucify him!" And beyond these in spiritual distance were his implacable and bitter enemies. What may we suppose to have been the effect of the Crucifixion on the minds of "the people that came together to that sight"?

I IMMEDIATE EFFECTS PROBABLY PRODUCED.

1. There were physical elements sure to excite their wondering imagination. When an unnatural darkness brooded over the entire scene for three long dread hours, when the earth trembled, when the loud death-cry of the suffering Savior pierced the air, there was a combination of strange marvels and unusual experiences which must have shaken their souls and filled them with a great awe.

2. And there were moral elements there fitted to touch their hearts. There was the presence of death death, "the great reconciler," that quenches strong animosities, that awakens an unwonted pity, that subdues the hardened soul to a surprising softness. There was the death of a Man still young, of a Man who had rendered undeniably great services to many hearts in many homes. There was death met with heroic fortitude, undergone with a calmness, a magnanimity, a moral greatness, such as their eyes had never seen before. These two elements together powerfully affected the people that drew to that sight; and with whatsoever thought in their mind they "came together," it is certain that a very great majority of them went home astonished, if not ashamed and alarmed; they returned "smiting their breasts." But what were

II THE ULTIMATE EFFECTS PRODUCED?

1. Some effects were permanently good. Surely it was partly, if not largely, the remembrance of what they had seen and done and felt on this great day that led to the "pricking of heart" they experienced when Peter spoke so faithfully, and led them to Christian baptism. (Act_2:22, Act_2:23, 37 Ac 11) Was not the "smiting of the breast" more than an antecedent in time to that being smitten in heart when they listened and responded?

2. Others, we may be sure, were evanescent and unfruitful. It would have been a very singular case if there were not many who felt much agitation that day, and the next, and, perhaps, the day after; but who soon allowed pressing cares or passing pleasures to drive convictions from the soul. They "smote their breasts, and returned;" but, instead of returning to God, they went back to the old routine and the old formalism and unspirituality. It is well to be affected by the facts of God"s providence, whether these be simple and ordinary, or whether unusual and startling. It is well indeed to be affected by the view of a Savior"s death, however that death may be presented to our souls. But let no man rest contented with such emotion as was in the breast of the people who "came together to that sight." It is wholly undecisive; if it lead not to something better than itself, it will bring forth no fruit of life. It must pass, and should pass quickly, into an intelligent conviction of sin, into a real and living faith in him who was then the Crucified One, and so into newness of life in him and unto him. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

All the people - Who had not been actors therein, returned smiting their breasts - In testimony of sorrow.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

multitudes

large groups of people

who came together

"who gathered together"

witness this sight

"see this event" or "observe what was happening"

the things that were done

This can be stated in active form. AT: "what had happened" (See: Active or Passive)

returned beating

"returned to their homes beating"

beating their breasts

This was a symbol of sorrow and regret. AT: "hitting their own chests to show that they were sorrowful" (See: Symbolic Action)

followed him

"traveled with Jesus"

at a distance

"some distance away from Jesus"

these things

"what happened"

translationWords

testimony

Galilee

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

48. πάντες οἱ … ὄχλοι. ‘All the crowds.’

τύπτοντες τὰ στήθη ὑπέστρεφον. ‘Returned, smiting their breasts.’ It must be remembered that the People had not acted spontaneously in this matter, but had been goaded on by the Priests.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

48.] Peculiar to Luke.

τὰ γενόμενα are the darkness and other prodigies, after which we have no more raillery:—men’s tempers are changed, and we here see the result.

τύπτοντες … a sign of self-accusation, at least for the time,—which is renewed on the preaching of Peter, Act 2:37.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

48. συνπαραγενόμενοι … θεωρίαν. Neither word occurs elseWhere in N.T. For θεωρία comp. Dan 5:7; Dan_2 Mac. 5:26, 15:12; 3 Mac. 5:24. Note the πάντες here and ver. 49. Neither Mt, nor Mk. has it: comp. 20:18, 45, 21, 29, 23:1. The multitude would be very great, owing to the Passover, and thousands would see Jesus hanging dead upon the cross. They had looked on the whole tragedy as a sight, spectaculum (ver. 35).

τύπτοντες τὰ στήθη. Many of them had had no share in clamouring for Christ’s death; and those who had taken part had been hounded on by the priests, and now felt remorse for what they had caused. In the Gospel of Peter they are made to say, “Woe to our sins, for the judgment and the end of Jerusalem is at hand!” One Latin MS.(G) here adds dicentes væ nobis quæ facta sunt hodie propter peccata nostra, adpropinquavit enim desolatio hierusalem. In Syr-Sin. the verse runs, “And all those who had ventured there and saw what happened, smote upon their breasts, saying, Woe to us, what hath befallen us! woe to us for our sins!” Syr-Cur.. is similar. D adds καὶ τὰ μέτωπα to στήθη.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.