23, and we will begin with verse 26. Now, as they led him away, they laid hold of a certain man, Simon a Cyrenian, who was coming from the country, and on him they laid the cross that he might bear it after Jesus. and a great multitude of people followed him, and women who also mourned and lamented him. But Jesus, turning to them, said, daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For indeed, the days are coming in which they will say, blessed are the barren, wombs that never bore, and breasts which never nursed. Then they will begin to say to the mountains, fall on us, and to the hills, cover us. For if they do these things in the green wood, what will be done in the dry? There were also two others, criminals, led with him to be put to death. And when they had come to the place called Calvary, there they crucified him and the criminals, one on the right hand and the other on the left. Then Jesus said, Father, forgive them, for they do not know what they do. and they divided his garments and cast lots. And the people stood looking on, but even the rulers with them sneered, saying, he saved others, let him save himself, if he is the Christ, the chosen of God. The soldiers also mocked him, coming and offering him sour wine and saying, if you are the king of the Jews, save yourself. And an inscription also was written over him in letters of Greek, Latin, and Hebrew. This is the king of the Jews. Then one of the criminals who were hanged blasphemed him, saying, if you are the Christ, save yourself and us. But the other, answering, rebuked him, saying, do you not even fear God? seeing you are under the same condemnation, and we indeed justly, for we receive the due reward of our deeds. But this man has done nothing wrong. Then he said to Jesus, Lord, remember me when you come into your kingdom. And Jesus said to him, assuredly, I say to you, today you will be with me in paradise. Amen. You may be seated. It might appear that Luke 23, the other accounts where our Lord's crucifixion is described, that all they are are just the sad chapters showing the sufferings of our Lord. But indeed, they are more than that. These chapters are very rich in theology. Indeed, they don't read like the Book of Romans, some of the other epistles, but Luke has given us not just simply a description of what happened, but he has given us a deeply theological account showing that Jesus is the Messiah, Jesus is the fulfillment of the Old Testament scriptures, and he intentionally connects the sufferings of Jesus to David, some of the other Psalms, as we'll note. But Jesus, in his death, has paid for our sins. And we see that, especially as we look back, just to a chapter earlier to the institution of the Lord's Supper. We'll note that in a little bit, a little bit later. It's what we find in Luke connected with passages like Isaiah 53 and the Psalms. So you have the Gospels, the Old Testament passages, and then, of course, the epistles. And all three of these different types of scripture come together. to show us the fullness of what our Lord endured. So Jesus is the Messiah. That's what jumps out. Jesus is the Messiah, including in his death and his sufferings, and that he had to suffer to pay for the sins of his people. Indeed, this is something we see throughout Luke's gospel. In chapter two, the angels announced to the shepherds, for there is born to you this day in the city of David, a savior who is Christ the Lord. Jesus also in chapter two, speaking to his parents when they wondered where he was, he told them, why did you seek me? Did you not know that I must be about my father's business? Luke 2 49 and repeatedly Jesus told his disciples they were going to Jerusalem that he had to suffer and die. Luke 9 22 is one of those accounts. The son of man must suffer many things and be rejected by the elders and chief priests and scribes and be killed and be raised the third day. The emphasis here in Luke 23 is the humiliation that our Lord endured, the mockery. I think we can also add to that the physical pain of suffering, though that's not the dominant theme. It's more the humiliation, the shame heaped upon our Lord. Now, earlier, if we turn back to Luke 19, When Jesus came into Jerusalem, he came on a donkey, a colt. He rode into Jerusalem, and this was a symbolic gesture indeed, showing he is the Messiah, fulfillment of Zechariah and other passages. But also then on the cross, Jesus shows that he is the Messiah. He had to suffer because that's what the scriptures declare. So we look at Luke 23, the mockery, the shame, the pain that our Lord endured. It was for us. It was for us. And we also then consider the call of our Lord. You also must take up your cross and follow me. So we'll look at Luke 23 in two passages, or in two parts. First, to the cross, verses 26 through 31, and then on the cross, verses 32 through 43. The Gospels give us the longest account of a crucifixion in terms of what the Romans did to thousands and thousands of victims. Some scholars estimate 30,000 people or more were crucified, and yet the Gospels give us the longest account of a Roman crucifixion. So it's an amazing record. from ancient history. Martin Hengel wrote one of the definitive works. It's a small work. If you don't have it in your library, it would be a good book to get. In his short book called Crucifixion, he points out though, crucifixion was very common. It was something that the literary, the cultured world wanted never to discuss. It was something you would see. It would be perhaps very common. You would pass by and see someone being crucified. It was a public act, but something you did not discuss. And it was not just about pain, although it was probably the most painful way to kill someone. It was also about shame. And so indeed, we have four Gospels that beautifully come together and they reveal this powerful account to us. In the New Testament, the word cross is used 28 times, and actually, the word refers to a pole, a pole that would be placed in the ground. That technically is what the word cross means. Now, a cross beam, a cross piece, would often be attached to it so that you have the image that we generally consider. We're familiar with this, that's what we think of when we think of the word cross, but that was not the only shape, and technically that's not what the word means. So what Simon of Cyrene, as we see in verse 26, a man is forced to carry the cross that may most likely be just the cross beam. Though some scholars said on occasion some people did carry both the pole and the cross beam. We can't be definitive. Scripture has only given us so much detail. But we also consider, if you look at verse 38, the inscription that is placed over him, in this case, in Greek, Latin, and Hebrew. We're not told how large this inscription was, of course, but the fact that there was this inscription placed on top of where Jesus was crucified, that does strengthen the tradition of our typical image of a cross. Now Jesus had not slept for at least 24 hours. Luke doesn't directly record it, but Jesus was flogged He was given a beating with a leather whip, usually that had pieces of bone or metal wrapped in with the leather. His back would have been entirely bloodied and beaten. So Jesus almost was killed through that beating. Then we can understand why he was not able to carry his cross. It wasn't just that Jesus was physically weak as a person, He had almost probably been beaten to death, and so we understand why another man had to be forced into carrying the cross or the cross beam for Jesus. Verse 26. Now Mark, in chapter 15, verse 21, tells us that this man, Simon, that was compelled to carry the cross for Jesus, had two sons. Their names were Alexander and Rufus. Interesting that that detail would be given in Mark's gospel. There's a Rufus, we don't know if it's the same person necessarily, that's also mentioned in Romans 16 and verse 13. So some have suggested the fact that we know the names of his two sons. Maybe that's an indication they came also to saving faith in our Lord. That is somewhat speculative, but the detail still is interesting. So Simon is compelled, he is forced to carry the cross or the cross beam for Jesus. We would love to hear more of his story that waits to heaven. If Jesus was sentenced to death at the former palace of Herod the Great, then maybe it's about a thousand feet where Jesus would have been crucified, somewhere outside the city walls of Jerusalem. Now look back to verse 13. In verse 13, we read of the chief priests, the rulers, and the people that came before Pilate, Look also at verse 23, but they were insistent, demanding with loud voices that he be crucified. And the voices of these men and of the chief priests prevailed. And now in verse 27, we read of a multitude. that followed after Jesus. Certainly we are not to think that everyone in Israel wanted Jesus to be put to death. The mob that was stirred up by the chief priests and the rulers, certainly they wanted Jesus to be put to death, but there were more that were either just wanting to see what had happened or were filled with grief in watching Jesus. So there's a great multitude of people that made their way following Jesus, and then specifically there are women who mourned and lamented him. Now we know in the culture of that day, there would be people who would be paid to weep and play sad-sounding instruments. So mourning was a part of that culture more than it is even for us today. So who are these women who are mourning and lamenting him? We can't say much about them. Except we can say they're not from Galilee. Jesus addresses them as daughters of Jerusalem. They are women from the city of Jerusalem who, in a special way, are watching what is happening. They are coming right along Jesus in their mourning and lamenting because Jesus speaks directly to them. One of the great teachings that comes out of the Reformation that you see in some of the catechisms is that Jesus is our prophet, priest, and king. Jesus is the fulfillment of those three great offices in the Old Testament scriptures, the prophet, the priest, and king. And I think we see that played out in our text. Jesus is a prophet. We see in verses 28 through 31, he is giving a word of prophetic warning specifically to these women, but more than just to these women for all of Israel. Jesus is our great high priest. A priest makes intercession for others. That's what Jesus is doing on the cross. He is making intercession, even for those who are putting him to death. Jesus is our king. You see that emphasized repeatedly. Verse 37, if you are the king of the Jews, save yourself. An inscription is written in Greek, Latin, and Hebrew, this is the king of the Jews. I think we can also say his words to the thief on the cross offer a kingly pardon and forgiveness. Some might place that under the priestly role, but I think we can say it's also an aspect of his kingly role. So Jesus is our prophet, he is our priest, he is our king, and that includes his ministry going to the cross and his ministry on the cross. So look again at the message that Jesus brings. If you would, turn back also to Luke 19. As Jesus came into Jerusalem, he also weeped in lamentation. This starts in Luke 19, verses 41 and 42. Jesus drew near to the city and wept over it. if you had known, even you especially in this day, the things that make for your peace, but now they are hidden from your eyes. For days will come upon you when your enemies will build an embankment around you, surround you, and close you in on every side, and level you and your children within you to the ground, and they will not leave you one stone upon another, because you did not know the time of your death. visitation. Now Jesus speaks to these women who are also filled with lamentation, now themselves, do not weep for me, but weep for yourselves and for your children. What an amazing statement. I mean, we would think it is right and proper that we would be filled with sorrow for our Lord as he is taken to the cross. But Jesus says, no, there's an even greater judgment that's coming for you if There is a persistent rejection of me. And then in verse 29, you have the reversal of the great blessing of motherhood. Indeed, that is one of the greatest blessings that is celebrated from Genesis to the Psalms, other passages of Scripture, the blessing of a mother having children. Here Jesus inverts that. Blessed are the barren. Wombs that never bore. Breasts which never nursed. This is the, you might say, the reversal or the most ironic of blessings. And then verse 30, the call for quick, for sudden death. To the mountains, fall on us. To the hills, cover us. All of this, we understand, refers to the coming judgment upon Jerusalem that our Lord has spoken of in chapter 21, Luke 19, and in other places. Then we have a proverbial statement, verse 31. If they do these things in the greenwood, what will be done in the dry? Commentators are not entirely certain how we best understand that. There's a contrast. Jesus is now the time where there is green wood. If they are putting Jesus to death, what's going to happen in the time when Jesus is not there? What's going to happen in the time of the dry? Some have suggested if Jesus is suffering this way, what will be the fate that will come for those who persist in their rejection of Jesus? Only Luke records this message. It's not found in Matthew, Mark, or John. But it is fitting that it is recorded here. The message of the gospel, all that Jesus would endure for sinners, it is the most glorious, the most joyful message. It's good news. That's what we declare. We declare good news. However, the rejection of the gospel message brings the most fearsome word of judgment. And so Jesus declares there is a temporal picture of judgment that comes upon Jerusalem. Verses 28 through 31, but certainly that judgment, it is also a picture of the much greater eternal judgment that will come upon those who reject the only way, the only offer of true salvation. So it is fitting that the horrible news is joined with the good news. The word of warning is joined with the word of salvation. And we'll see that again in just a moment. There are two others who are led with Jesus, verse 32. There is some question or speculation. Maybe these two other criminals are or were part of the gang of Barabbas. That would make some sense that Barabbas is released, but there are two others who would be put to death. Maybe all three were scheduled to die at the same time. They were perhaps part of some rebellion. There's some speculation in that because scripture doesn't give us a great deal of information. Certainly we know from Roman history, crucifixion was reserved not for the Roman citizen. It was reserved for slaves. It was reserved for others who were guilty of the highest crimes of treason. You had some rights as a Roman citizen to receive due justice and prosecution. So crucifixion, it is for the worst of the criminals. There is an old Latin manuscript that actually gives their names, Zoathem and Cama. Whether that's accurate, we can't say. But it's interesting that at least there's some record from the past. So notice, look at the scene that's described here in verse 33. Jesus is placed in the middle of two revolutionaries, two serious criminals, murderers. That's the picture of Jesus being made sin for us. Isaiah 53 verse 9 says this, they made his grave with the wicked, but with the rich at his death. And grave there has to do with he's dying right there with the wicked. That's what Luke is emphasizing in fulfillment of Isaiah 53. They made his grave. He dies in the middle of two criminals. Then 2 Corinthians 5, 21 adds to this, for he made him who knew no sin to be sin for us that we might become the righteousness of God in him. The description both of verse 27, but then the following verses show us that Jesus is not crucified in some private location. This is in public view. There are people who can see this, perhaps from a distance. There are people who are going to be very interested to see what's taking place, especially as there's a crowd. Here in verse 33, the place where Jesus is crucified is called Calvary. In Matthew, the Aramaic term is used, Golgotha. Golgotha means place of a skull. Calvary comes from the Latin, which we get our word cranium from that same Latin root. The place of a skull, Calvary, probably is a more familiar name rather than Golgotha. Various commentators, and we can also notice as we think of this account, what does Luke emphasize? in describing Jesus on the cross. What's the emphasis? Is it on the pain of crucifixion? Not really. It's the shame. R.T. Frantz said this, the over-enthusiastic attempts to draw out the physical horror of crucifixion, which disfigures some Christian preaching, and at least one recent movie, find no echo in the Gospels. And another commentator said this, crucifixion was a slow and painful death, but it is noteworthy that none of the evangelists, none of the gospel writers, dwells on the torment Jesus endured. The New Testament concentrates on the significance of Jesus' death, not on distressing our feelings. And look at just the brevity. Verse 33, there they crucified him. Now we know from historical records, from some of the Gospels, that at least his hands were pierced through with nails. John brings that out. Probably the feet of Jesus also were nailed to the cross, but Luke doesn't describe it, just simply there they crucified him. Some of that is the people he's writing to, they understood these things, they didn't need the detail, the refresher like we might need them, but it also indicates the focus not directly on the physical suffering, not that that's ignored, but it's on the significance. What is Jesus doing on the cross? That's what we're to see, rather than just lament his suffering. And so what Luke emphasizes is the compassion of Jesus, the incredible compassion of our Lord. He is the Savior in his life and in his death. Now the four Gospels, if you read them, read the crucifixion accounts, there are seven sayings of Jesus. I think Arthur W. Pink wrote a well-known book on the seven sayings of Jesus on the cross. Both Matthew and Mark only have one of them. The words of cry from Psalm 22, Eli, Eli, lama sabachthani. Both Matthew and Mark only have that one reference of Jesus as he cries out. Luke and John both have three different sayings that Jesus made, so a total of seven. Look at verse 34, verse 43, and then next week, Lord willing, verse 46. So verse 34, Father, Forgive them, for they do not know what they do. Maybe the first thing that Jesus said while on the cross, we can't always put these seven sayings in order, but that might make sense. This may have been the first thing that Jesus then said that's been recorded for us. Father, forgive them, for they do not know what they do. I mentioned last week, Scripture shows us that God can take the greatest evil and use it for good. And in a similar way, we are to respond to evil with good. Listen to 1 Peter chapter 2. 1 Peter 2, 21-23. For to this you were called, because Christ also suffered for us, leaving us an example that you should follow his steps. who committed no sin, nor was deceit found in his mouth, who, when he was reviled, did not revile in return. When he suffered, he did not threaten, but committed himself to him who judges righteously. How was this prayer of Jesus answered? If Jesus prayed this, then certainly we can say there was an answer to this prayer. It was not prayed in vain. And I think scripture unfolds in its answer of this prayer. Perhaps we see even one of the thieves on the cross. as an answer to that prayer, though he was not directly crucifying Jesus, but perhaps he had been mocking Jesus initially. Look down to verse 47. At least one of the centurions, when he saw what had happened, gave glory to God, testifying, certainly this was a righteous man. Is he part of the answer of that prayer? I think we can say yes. It's answered as the apostles continue to preach the gospel. as there are those who wanted Jesus to be crucified, as Peter tells them, you are guilty of this, and some of them also are brought to saving faith. The prayer of Jesus is answered in the conversion of as many as God determined to bring to salvation. We think, where is the Apostle Paul at this time? The Apostle Paul was brought up in Jerusalem at the feet of Gamaliel, one of the most famous rabbis. Is the Apostle Paul in Jerusalem at this time? I mean, scripture is silent on that. Maybe he has been sent off somewhere else on mission. Later in the book of Acts, we know he's working with the elders in Jerusalem. The Apostle Paul, maybe he's not directly part of the crucifixion of Jesus in terms of the counsel that condemns him to death, but certainly we can say there were those who were wicked men, men who hated Jesus, who hated the church. Some of them, at least, we know are brought to conviction. and salvation. The prayer of Jesus is indeed answered as the gospel goes forth, and many Jews are saved. Even some of the Romans, other Gentiles are also saved. It's important to observe this prayer in no way turns away the proper desire for justice. Jesus has declared. I mean, it's interesting. You bring this verse 34 with what Jesus declared on the way to the cross. There's no contradiction, is there, between the words of coming judgment and the desire to see many delivered from their sins. John Calvin wrote this. Thus, when Christ saw that both the Jewish people and the soldiers raged against him with blind fury, though their ignorance was not excusable, he had pity on them and presented himself as their intercessor. Yet knowing that God would be an avenger, he left to him the exercise of judgment against the desperate. In this manner ought believers also to restrain their feelings in enduring distresses, so as to desire the salvation of their persecutors, and yet to rest assured that their life is under the protection of God, and relying on this consolation that the licentiousness of wicked men will not in the end remain unpunished. not to faint under the burden of the cross. You know, as believers, we are never to compromise with the truth. There is to be in us a strength, a righteous anger in the face of evil, and yet this prayer of Jesus is a reminder for us, isn't it? Our greatest desire is to see that people would be delivered from their sins As we face all of the iniquity, even of our pagan, wicked world, our prayer, one of the first prayers we should still pray is, Father, deliver many from their iniquity and their sin. And it's interesting, this theme, they do not know what they do, that's something the Apostle Paul picks up on. It's in 1 Corinthians, we'll later see that. It's in the apostolic preaching. Not that people then are without blame. But it's a reminder they are lost in their sins and in their blindness, and only God can deliver them. As Luke continues his account, verse 35 and following, we see a connection then with various Old Testament passages. Now, in Matthew's gospel, Matthew brings it out more clearly. Jesus is the fulfillment of this passage. Sometimes he'll quote the Old Testament passage. Luke does it, but we can say without the bold print. In a sense, you have to look at your cross-references. Some of them don't actually even bring out all the detail, at least not in my Bible. But Luke is connecting the account of Jesus' crucifixion clearly with the Old Testament. It's unmistakable. Let's look at three examples of that. First, look at the end of verse 34. They divided his garments and cast lots. That connects back to Psalm 22 and verse 18. They divide my garments among them, and for my clothing they cast lots. No doubt that's why Luke is bringing out this detail of all the things. You know, Jesus is probably on the cross for six hours. So the accounts are very brief. Every detail then, it must have a purpose. Certainly there's a connection with Psalm 22. Then we look at verse 35. That's connected back to Psalm 22, but earlier in the Psalm verses 7 and 8. Psalm 22 verse 7 reads this, all those who see me ridicule me. The word ridicule in the Greek Old Testament is the same word sneered in verse 35. All those who see me sneer or ridicule me, they shoot out the lip, they shake the head saying, he trusted in the Lord, let him rescue him. Let him deliver him since he delights in him. Verse 36. The soldiers also mocked him, coming and offering him sour wine. This sour wine was almost like the Gatorade of the ancient world. It was a cheap wine. It was viewed as something better than just water. They're mocking Jesus. in giving him this sour wine, they're not wanting to refresh Jesus. They're doing it, we can say, to maybe extend his suffering, to help keep him in a state of suffering. It's a mockery, and that connects to Psalm 69. They gave me gall for my food, and for my thirst they gave me vinegar to drink. Notice the repeated mockery through the call that Jesus save himself. Verse 35, verse 37, and again in verse 39. Save yourself. Prove to us that you are the Messiah. And it's quite a statement to make considering what Jesus is doing in saving sinners. And we have to consider this in a way we cannot fully conceive, of course. In Matthew's gospel, when Jesus is in the garden and the disciples think they have to protect Jesus and keep him from being arrested, Jesus tells the disciples, or do you think that I cannot now pray to my father and he will provide me with more than 12 legions of angels? You know, Jesus does not die because he cannot save himself. I mean, you get into some very deep theology. You have to be very careful as you think about that. But the mockery, the repeated mockery, is a testimony to what? The obedience and the total submission of our Lord. It's not just given as a theoretical, theological exercise, but to emphasize his absolute obedience and submission. And then in verses 39-43, Luke alone has recorded this scene. In the other Gospels, it appears that both of the criminals, the murderous men that were crucified with Jesus, may have been mocking Jesus. There's some question about how we understand the Greek in those other passages. There's no contradiction. It could be that both thieves started out mocking, that one of them came to conviction and conversion while on the cross. One older commentator wrote this, conversion seldom takes place on a soft and easy couch. Maybe in the course of the approximately six hours, maybe one of the thieves is brought to a divine understanding of who Jesus is. But one of the criminals, he comes to a, we can say this, a most profound understanding. Now we know these two criminals, they're not atheists. They're not drug cartel members. They most likely are Jewish people that were involved in some sort of a rebellion against Rome, and so they are put to death with Jesus. But look at what this one criminal says to the other. You know, you've heard of the four spiritual laws. But in reality, what this criminal says, these are the true four spiritual laws. Do you not even fear God? Look at verse 40. Do you not even fear God? That's where the gospel message begins. Who is the God that we must be saved from and saved unto? You are under the same condemnation, the awareness of sin. We are justly condemned. What's happening to us, it is justice, this man has done nothing wrong, and then with his request to Jesus, Lord, remember me when you come into your kingdom. Indeed, this is the essence of the gospel message that we should seek to communicate with others. The true nature of who God is. The fact that we are under the judgment of sin, that we deserve God's damnation, that Jesus is the innocent one who has done nothing wrong, and that we cry to him for mercy. Lord, remember me when you come into your kingdom. I'm sure there have been thousands of sermons preached just on verses 42 and 43, the thief on the cross as he is commonly described. The word remember, you think of how it's used in the book of Genesis and in other Old Testament scriptures. It's not simply don't forget me, but it is at the heart of God's covenant. We're told in Genesis 8, I think it's Genesis 8, God remembered Noah. God remembered Abraham in delivering and rescuing Lot God remembers his people. He does something for them to deliver them from judgment, from what they are experiencing. So Jesus, Lord, remember me when you come into your kingdom. There's a question about the best translation, whether it should be in your kingdom, that is Jesus' second coming, or into your kingdom, when Jesus is going to appear before the Father in glory. Either translation, it shows this thief, he's come to a very profound understanding of who Jesus is. Jesus is going to be entering into the presence of the Father. Jesus is going to return one day. So as I say, there's a question, what is the best translation? I'll leave that for you. He has come to a very profound understanding, and then what Jesus says to him, though very brief, is equally profound. Today, assuredly I say to you, today you will be with me in paradise. It matters where you put the comma. Commas aren't necessarily inspired, but some would suggest Jesus is saying this today, but the emphasis, what I think just about every translation and what the good commentator suggests is, today you will be with me in paradise. Paradise is an old Persian word that entered into Greek, it's entered into English also. The Garden of Eden was described as a paradise. Heaven is described, the glory of heaven is described as paradise. So we observe this repentant criminal is not offered the blessing of soul sleep, but today you will be with me. The blessing of being in the very presence of God. with the Lord Jesus Christ, that there is no greater blessing that could be given. This is the blessing of salvation. William Cowper, in hymn 188, in our end all said this, the dying thief rejoiced to see that fountain in his day, and there have I, as vile as he, washed all my sins away. This thief has all his sins washed away, and he is in the presence of our Lord. And that's the blessing we are promised at death. Our body put in the grave, but our soul with our Lord also in paradise. So again, consider what has Luke emphasized here. Jesus is the Messiah. He is the fulfillment of the Old Testament scriptures. He is our great prophet, priest, and king. And in his death, he is bearing our sin. He is taking our sin. Now, you might ask, how is Luke describing that? Well, it goes back to the words of the institution of the Lord's Supper. It goes back to the fact that Jesus is the sacrifice, the fulfillment of the Old Testament scriptures. Jesus is, he doesn't use the word lamb of God like John does, but Luke is carefully, and the other gospel writers are in agreement, Jesus is the one promised in the Old Testament scriptures who would bear our sin. So in connecting Jesus with the Old Testament scriptures, like Isaiah 53, That's how we clearly see He is taking our sin. He is bearing our sin for us. That's the clear emphasis. Jesus is the Messiah, our prophet, priest, and king. His death is for us. We are to see the horror, then, of sin. The horror of sin. Thomas Kelly, in the hymn we'll sing later, stricken, smitten, and afflicted, says this, ye who think of sin but lightly, nor suppose the evil great, here may view its nature rightly, here its guilt may estimate. Our sin has been covered, but we are never to forget the horror of our own sin. John Calvin had one of the most beautiful comments on this passage. He said, our filthiness deserves that God should hold it in abhorrence, that all the angels should spit upon us. But Christ, in order to present us pure and unspotted in the presence of the Father, resolved to be spat upon. and to be dishonored by every kind of reproaches. I've never thought of that, that angels should spit upon us, but our Lord endured the mocking. He endured. He resolved to be spat upon so that we could present it wholly before him. We'll consider more themes from this in our celebration of the Lord's Supper, but let us pray and continue with our service. Heavenly Father, We thank you that we have four records of our Lord's suffering and then his victory on the cross. You have given us an account brief but so rich, familiar but so beautiful to regularly consider. We know we are to often give attention to what our Lord endured. We're never to forget the whore, but also his victory. We do not leave Jesus on the cross, but we never want to forget what he did endure for us. So as we continue in this service, in our celebration of the Lord's Supper, let us remember. Let us give thanks. Let us continue to consider your work in our own lives. And again, if there be any here still lost in sin, bring them to conviction, the same conviction that you gave to this thief. Give to that one and strengthen us. in our focus upon our Lord.