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The Procession of Sorrow
March 1st, 1863 by C. H. SPURGEON (1834-1892)
"And they took Jesus, and led him away." John 19:16 .
Next Saturday all eyes will be fixed on a great Prince who shall ride through our streets with his Royal Bride. To-day I invite your attention to another Prince, marching in another fashion through his metropolis. London shall see the glory of the one: Jerusalem beheld the shame of the other. Come hither, ye lovers of Immanuel, and I will show you this great sight the King of sorrow marching to his throne of grief, the cross. I claim for the procession of my Lord an interest superior to the pageant you are now so anxiously expecting. Will your Prince be sumptuously arrayed? Mine is adorned with garments crimsoned with his own blood. Will your Prince be decorated with honors? Behold, my King is not without his crown alas, a crown of thorns set with ruby drops of blood! Will your thoroughfares be thronged? So were the streets of Jerusalem; for great multitudes followed him. Will ye raise a clamor of tumultuous shouting? Such a greeting had the Lord of glory, but alas, it was not the shout of welcome, but the yell of "Away with him! away with him." High in the air ye bid your banners wave about the heir of England's throne, but how shall ye rival the banner of the sacred cross, that day for the first time borne among the sons of men. For the thousands of eyes which shall gaze upon the youthful Prince, I offer the gaze of men and angels. All nations gathered about my Lord, both great and mean men clustered around his person. From the sky the angels viewed him with wonder and amazement; the spirits of the just looked from the windows of heaven upon the scene, yea, the great God and Father watched each movement of his suffering Son. But ye ask me where is the spouse, the king's daughter fair and beautiful? My Lord is not altogether without his espoused one. The Church, the bride of Christ, was there conformed to the image of her Lord; she was there, I say, in Simon, bearing the cross, and in the women weeping and lamenting. Say not that the comparison is strained, for in a moment I will withdraw it and present the contrast. Grant me only thus much of likeness: we have here a Prince with his bride, bearing his banner, and wearing his royal robes, traversing the streets of his own city, surrounded by a throng who shout aloud, and a multitude who gaze with interest profound. But how vast was the disparity! The most careless eye discerns it. Yonder young Prince is ruddy with the bloom of early youth and health; my Master's visage is more marred than that of any man. See, it has been blackened with bruises, and stained with the shameful spittle of them that derided him. Your heir of royalty is magnificently drawn along the streets in his stately chariot, sitting at his ease: my princely sufferer walks with weary feet, marking the road with crimson drops; not borne, but bearing; not carried, but carrying his cross. Your Prince is surrounded by a multitude of friends; hark how they joyously welcome him! And well they may; the son of such noble parents deserves a nation's love. But my Prince is hated without a cause. Hark how their loud voices demand that he should be hastened to execution! How harshly grate the cruel syllables, "Crucify him! crucify him!" Your noble Prince is preparing for his marriage: mine is hastening to his doom. Oh, shame that men should find so much applause for Princes and none for the King of kings. Yet, dear friends, to some eyes there will be more attraction in the procession of sorrow, of shame, and of blood, than in you display of grandeur and joy. Oh! I pray you, lend your ears to such faint words as I can utter on a subject all too high for me, the march of the world's Maker along the way of his great sorrow; your Redeemer traversing the rugged path of suffering, along which he went with heaving heart and heavy footsteps, that he might pave a royal road of mercy for his enemies. I. After our Lord Jesus Christ had been formally condemned by Pilate, our text tells us he was led away. I invite your attention to CHRIST AS LED FORTH. Pilate, as we reminded you, scourged our Savior according to the common custom of Roman courts. The lictors executed their cruel office upon his shoulders with their rods and scourges, until the stripes had reached the full number. Jesus is formally condemned to crucifixion, but before he is led away he is given over to the Praetorian guards that those rough legionaries may insult him. It is said that a German regiment was at that time stationed in Judea, and I should not wonder if they were the lineal ancestors of those German theologians of modern times who have mocked the Savior, tampered with revelation, and cast the vile spittle of their philosophy into the face of truth. The soldiery mocked and insulted him in every way that cruelty and scorn could devise. The platted crown of thorns, the purple robe, the reed with which they smote him, and the spittle with which they disfigured him, all these marked the contempt in which they held the King of the Jews. The reed was no mere rush from the brook, it was of a stouter kind, of which easterns often make walkingstaves, the blows were cruel as well as insulting; and the crown was not of straw but thorn, hence it produced pain as well as pictured scorn. When they had mocked him they pulled off the purple garment he had worn, this rough operation would cause much pain. His wounds unstaunched and raw, fresh bleeding from beneath the lash, would make this scarlet robe adhere to him, and when it was dragged off; his gashes would bleed anew. We do not read that they removed the crown of thorns, and therefore it is most probable, though not absolutely certain, that our Savior wore it along the Via Dolorosa, and also bore it upon his head when he was fastened to the cross. Those pictures which represent our Lord as wearing the crown of thorns upon the tree have therefore at least some scriptural warrant. They put his own clothes upon him, because they were the perquisites of the executioner, as modern hangmen take the garments of those whom they execute, so did the four soldiers claim a right to his raiment. They put on him his own clothes that the multitudes might discern him to be the same man, the very man who had professed to be the Messias. We all know that a different dress will often raise a doubt about the identity of an individual; but lo! the people saw him in the street, not arrayed in the purple robe, but wearing his garment without seam, woven from the top throughout, the common smock-frock, in fact, of the countrymen of Palestine, and they said at once, "Yes, 'tis he, the man who healed the sick, and raised the dead; the mighty teacher who was wont to sit upon the mountain-top, or stand in the temple courts and preach with authority, and not as the Scribes." There can be no shadow of doubt but that our Lord was really crucified, and no one substituted for him. How they led him forth we do not know. Romish expositors, who draw upon their prolific fancy for their facts, tell us that he had a rope about his neck with which they roughly dragged him to the tree; this is one of the most probable of their surmises, since it was not unusual for the Romans thus to conduct criminals to the gallows. We care, however, far more for the fact that he went forth carrying his cross upon his shoulders. This was intended at once to proclaim his guilt and intimate his doom. Usually the crier went before with an announcement such as this, "This is Jesus of Nazareth, King of the Jews, who for making himself a King, and stirring up the people, has been condemned to die." This cross was a ponderous machine; not so heavy, perhaps, as some pictures would represent it, but still no light burden to a man whose shoulders were raw with the lashes of the Roman scourge. He had been all night in agony, he had spent the early morning at the hall of Caiaphas, he had been hurried, as I described to you last Sunday, from Caiaphas to Pilate, from Pilate to Herod, and from Herod back again to Pilate; he had, therefore, but little strength left, and you will not wonder that by-and-bye we find him staggering beneath his load, and that another is called to bear it with him. He goes forth, then, bearing his cross. What learn we here as we see Christ led forth? Do we not see here the truth of that which was set forth in shadow by the scape-goat? Did not the high-priest bring the scape-goat, and put both his hands upon its head, confessing the sins of the people, that thus those sins might be laid upon the goat? Then the goat was led away by a fit man into the wilderness, and it carried away the sins of the people, so that if they were sought for, they could not be found. Now we see Jesus brought before the priests and rulers, who pronounce him guilty; God himself imputes our sins to him; he was made sin for us; and, as the substitute for our guilt, bearing our sin upon his shoulders for that cross was a sort of representation in wood of our guilt and doom we see the great Scape-goat led away by the appointed officers of justice. Bearing upon his back the sin of all his people, the offering goes without the camp. Beloved, can you say he carried your sin? As you look at the cross upon his shoulders does it represent your sin? Oh I raise the question, and be not satisfied unless you can answer it most positively in the affirmative. There is one way by which you can tell whether he carried your sin or not. Hast thou laid thy hand upon his head, confessed thy sin, and trusted in him? Then thy sin lies not on thee; not one single ounce or drachma of it lies on thee; it has all been transferred by blessed imputation to Christ, and he bears it on his shoulder in the form of yonder heavy cross. What joy, what satisfaotion this will give if we can sing
"My soul looks back to see The burden thou didst bear, When hastening to the accursed tree, And knows her guilt was there!"
Do not let the picture vanish till you have satisfied yourselves once for all that Christ was here the substitute for you. Let us muse upon the fact that Jesus was conducted without the gates of the city. It was the common place of death. That little rising ground, which perhaps was called Golgotha, the place of a skull, from its somewhat resembling the crown of a man's skull, was the common place of execution. It was one of Death's castles; here he stored his gloomiest trophies; he was the grim lord of that stronghold. Our great hero, the destroyer of Death, bearded the lion in his den, slew the monster in his own castle, and dragged the dragon captive from his own den. Methinks Death thought it a splendid triumph when he saw the Master impaled and bleeding in the dominions of destruction; little did he know that the grave was to be rifled, and himself destroyed, by that crucified Son of man. Was not the Redeemer led thither to aggravate his shame? Calvary was like our Old Bailey; it was the usual place of execution for the district. Christ must die a felon's death, and it must be upon the felon's gallows, in the place where horrid crimes had met their due reward. This added to his shame; but, methinks, in this, too, he draws the nearer to us, "He was numbered with the transgressors, and bare the sin of many, and made intercession for the transgressors." But further, my brethren; this, I think, is the great lesson from Christ's being slaughtered without the gate of the city let us go forth, therefore, without the camp, bearing his reproach. You see there the multitude are leading him forth from the temple. He is not allowed to worship with them. The ceremonial of the Jewish religion denies him any participation in its pomps; the priests condemn him never again to tread the hallowed floors, never again to look upon the consecrated altars in the place of his people's worship. He is exiled from their friendship, too. No man dare call him friend now, or whisper a word of comfort to him. Nay more; he is banished from their society, as if he were a leper whose breath would be infectious whose presence would scatter plague. They force him without the walls, and are not satisfied till they have rid themselves of his obnoxious presence. For him they have no tolerance. Barrabas may go free; the thief and the murderer may be spared; but for Christ there is no word, but "Away with such a fellow from the earth! It is not fit that he should live." Jesus is therefore hunted out of the city, beyond the gate, with the will and force of his oven nation, but he journeys not against his own will; even as the lamb goeth as willingly to the shambles as to the meadow, so doth Christ cheerfully take up his cross and go without the camp. See, brethren, here is a picture of what we may expect from men if we are faithful to our Master. It is not likely that we shall be able to worship with their worship. They prefer a ceremonial pompous and gaudy; the swell of music, the glitter of costly garments, the parade of learning all these must minister grandeur to the world's religion, and thus shut out the simple followers of the Lamb. The high places of earth's worship and honor are not for us. If we be true to our Master we shall soon lose the friendship of the world. The sinful find our conversation distasteful; in our pursuits the carnal have no interest; things dear to us are dross to worldlings, while things precious to them are contemptible to us. There have been times, and the days may come again, when faithfulness to Christ has entailed exclusion from what is called "society." Even now to a large extent the true Christian is like a Pariah, lower than the lowest caste, in the judgment of some. The world has in former days counted it God's service to kill the saints. We are to reckon upon all this, and should the worst befal us, it is to be no strange thing to us. These are silken days, and religion fights not so stern a battle. I will not say it is because we are unfaithful to our Master that the world is more kind to us, but I half suspect it is, and it is very possible that if we were more thoroughly Christians the world would more heartily detest us, and if we would cleave more closely to Christ we might expect to receive more slander, more abuse, less tolerance, and less favor from men. You young believers, who have lately followed Christ, should father and mother forsake you, remember you were bidden to reckon upon it; should brothers and sisters deride, you must put this down as part of the cost of being a Christian. Godly working-men, should your employers or your fellow-workers frown upon you; wives, should your husbands threaten to cast you out, remember, without the camp was Jesus' place, and without the camp is yours. Oh! ye Christian men, who dream of trimming your sails to the wind, who seek to win the world's favor, I do beseech you cease from a course so perilous. We are in the world, but we must never be of it; we are not to be secluded like monks in the cloister, but we are to be separated like Jews among Gentiles; men, but not of men; helping, aiding, befriending, teaching, comforting, instructing, but not sinning either to escape a frown or to win a smile. The more manifestly there shall be a great gulf between the Church and the world, the better shall it be for both; the better for the world, for it shall be thereby warned; the better for the Church, for it shall be thereby preserved. Go ye, then, like the Master, expecting to be abused, to wear an ill-name, and to earn reproach; go ye, like him, without the camp. II. Let us now gaze for awhile upon CHRIST CARRYING HIS CROSS. I have shown you, believer, your position; let me now show you your service. Christ comes forth from Pilate's hall with the cumbrous wood upon his shoulder, but through weariness he travels slowly, and his enemies urgent for his death, and half afraid, from his emaciated appearance, that he may die before he reaches the place of execution, allow another to carry his burden. The tender mercies of the wicked are cruel, they cannot spare him the agonies of dying on the cross, they will therefore remit the labor of carrying it. They place the cross upon Simon, a Cyrenian, coming out of the country. We do not know what may have been the color of alimony face, but it was most likely black. Simon was an African; he came from Cyrene. Alas poor African, thou hast been compelled to carry the cross even until now. Hail, ye despised children of the sun, ye follow first after the King in the march of woe. We are not sure that Simon was a disciple of Christ; he may have been a friendly spectator; yet one would think the Jews would naturally select a disciple if they could. Coming fresh from the country, not knowing what was going on, he joined with the mob, and they made him carry the cross. Whether a disciple then or not, we have every reason to believe that he became so afterwards; he was the father, we read, of Alexander and Rufus, two persons who appear to have been well known in the early Church; let us hope that salvation came to his house when he was compelled to bear the Savior's cross. Dear friends, we must remember that, although no one died on the cross with Christ, for atonement must be executed by a solitary Savior, yet another person did carry the cross for Christ; for this world, while redeemed by price by Christ, and by Christ alone, is to be redeemed by divine power manifested in the sufferings and labors of the saints as well as those of Christ. Mark you, the ransom of men was all paid by Christ; that was redemption by price. But power is wanted to dash down those idols, to overcome the hosts of error; where is it to be found? In the Lord of Hosts, who shows his power in the sufferings of Christ and of his Church. The Church must suffer, that the gospel may be spread by her means. This is what the Apostle meant when he said, "I fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the Church." There was nothing behind in the price, but there is something behind in the manifested power, and we must continue to fill up that measure of revealed power, carrying each one of us the cross with Christ, till the last shame shall have been poured upon his cause, and he shall reign for ever and ever. We see in Simon's carrying the cross a picture of what the Church is to do throughout all generations. Mark then, Christian, Jesus does not suffer so as to exclude your suffering. He bears a cross, not that you may escape it, but that you may endure it. Christ does exempt you from sin, but not from sorrow; he does take the curse of the cross, but he does not take the cross of the curse away from you. Remember that, and expect to suffer. Beloved, let us comfort ourselves with this thought, that in our case, as in Simon's, it is not our cross, but Christ's cross which we carry. When you are molested for your piety; when your religion brings the trial of cruel mockings upon you; then remember, it is not your cross, it is Christ's cross; and how delightful is it to carry the cross of our Lord Jesus? You carry the cross after him. You have blessed company; your path is marked with footprints of your Lord. If you will look, there is the mark of his blood-red shoulder upon that heavy cross. 'Tis his cross, and he goes before you as a shepherd goes before his sheep. Take up your cross daily and follow him. Do not forget, also, that you bear this cross in partnership. It is the opinion of some commentators that Simon only carried one end of the cross, and not the whole of it. That is very possible; Christ may have carried the heavier end, against the transverse beam, and Simon may have borne the lighter end. Certainly it is so with you; you do but carry the light end of the cross; Christ bore the heavier end.
"His way was much rougher and darker than mine; Did Christ, my Lord, suffer, and shall I repine?"
Rutherford says, "Whenever Christ gives us a cross, he cries, 'Halves, my love.'" Others think that Simon carried the whole of the cross. If he carried all the cross, yet he only carried the wood of it; he did not bear the sin which made it such a load. Christ did but transfer to Simon the outward frame, the mere tree; but the curse of the tree, which was our sin and its punishment, rested on Jesus' shoulders still. Dear friend, if you think that you suffer all that a Christian can suffer; if all God's billows roll over you, yet, remember, there is not one drop of wrath in all your sea of sorrow. Jesus took the wrath; Jesus carried the sin; and now all that you endure is but for his sake, that you may be conformed unto his image, and may aid in gathering his people into his family. Although Simon carried Christ's cross, he did not volunteer to do it, but they compelled him. I fear me, beloved, I fear me that the most of us if we ever do carry it, carry it by compulsion, at least when it first comes on to our shoulders we do not like it, and would fain run from it, but the world compels us to bear Christ's cross. Cheerfully accept this burden, ye servants of the Lord. I do not think we should seek after needless persecution. That man is a fool and deserves no pity, who purposely excites the disgust of other people. No, no; we must not make a cross of our own. Let there be nothing but your religion to object to, and then if that offends them let them be offended, it is a cross which you must carry joyfully. Though Simon had to bear the cross for a very little while, it gave him lasting honor. I do not know how far it was from Pilate's house to the Mount of Doom. Romanists pretend to know; in fact they know the very spot where Veronica wiped the blessed face with her handkerchief, and found his likeness impressed upon it; we also know very well where that was not done; in fact they know the very spot where Jesus fainted, and if you go to Jerusalem you can see all these different places if you only carry enough credulity with you; but the fact is the city has been so razed, and burned, and ploughed, that there is little chance of distinguishing any of these positions, with the exception, it may be, of Mount Calvary, which being outside the walls may possibly still remain. The Via Dolorosa, as the Romanists call it, is a long street at the present time, but it may have been but a few yards. Simon had to carry the cross but for a very little time, yet his name is in this Book for ever, and we may envy him his honor. Well, beloved, the cross we have to carry is only for a little while at most. A few times the sun will go up and down the hill; a few more moons will wax and wane, and then we shall receive the glory. "I reckon that these light afflictions, which are but for a moment, are not worthy to be compared with the glory which shall be revealed in us." We should love the cross, and count it very dear, because it works out for us a far more exceeding and eternal weight of glory. Christians, will you refuse to be cross-bearers for Christ? I am ashamed of some professed Christians, heartily ashamed of them! Some of them have no objection to worship with a poor congregation till they grow rich, and then, forsooth, they must go with the world's church, to mingle with fashion and gentility. There are some who in company hold their tongues, and never say a good word for Christ. They take matters very gently; they think it unnecessary to be soldiers of the cross. "He that taketh not up his cross and followeth not after me," says Christ, "is not worthy of me." Some of you will not be baptized because you think people will say, "He is a professor; how holy he ought to be." I am glad the world expects much from us, and watches us narrowly. All this is a blessed clog upon us, and a means of keeping us more near the Lord. Oh! you that are ashamed of Christ, how can you read that text, "He that is ashamed of me, and of my words, of him will I be ashamed when I come in the glory of my Father, and all my holy angels with me." Conceal your religion? Cover it with a cloak? God forbid! Our religion is our glory; the Cross of Christ is our honor, and, while not ostentatiously parading it, as the Pharisees do, we ought never to be so cowardly as to conceal it. "Come ye out from among them, and be ye separate, and touch not the unclean thing." Take up your cross, and go without the camp, following your Lord, even until death. III. I have now a third picture to present to you CHRIST AND HIS MOURNERS. As Christ went through the streets, a great multitude looked on. In the multitude there was a sparse sprinkling of tender-hearted women, probably those who had been healed, or whose children had been blessed by him. Some of these were persons of considerable rank; many of them had ministered to him of their substance; amidst the din and howling of the crowd, and the noise of the soldiery, they raised an exceeding loud and bitter cry, like Rachel weeping for her children, who would not be comforted, because they were not. The voice of sympathy prevailed over the voice of scorn. Jesus paused, and said, "Daughters of Jerusalem, weep not for me; but weep for yourselves and for your children." The sorrow of these good women was a very proper sorrow; Jesus did not by any means forbid it, he only recommended another sorrow as being better; not finding fault with this, but still commending that. Let me show what I think he meant. Last Sunday the remark was made to me "If the story of the sufferings of Christ had been told of any other man, all the congregation would have been in tears." Some of us, indeed, confess that, if we had read this narrative of suffering in a romance, we should have wept copiously, but the story of Christ's sufferings does not cause the excitement and emotion one would expect. Now, I am not sure that we ought to blame ourselves for this. If we weep for the sufferings of Christ in the same way as we lament the sufferings of another man, our emotions will be only natural, and may work no good. They would be very proper, very proper; God forbid that we should stay them, except with the gentle words of Christ, "Daughters of Jerusalem, weep not for me." The most Scriptural way to describe the sufferings of Christ is not by laboring to excite sympathy through highly-coloured descriptions of his blood and wounds. Romanists of all ages have wrought upon the feelings of the people in this manner, and to a degree the attempt is commendable, but if it shall all end in tears of pity, no good is done. I have heard sermons, and studied works by Romish writers upon the passion and agony, which have moved me to copious tears, but I am not clear that all the emotion was profitable. I show unto you a more excellent way. What, then, dear friends, should be the sorrows excited by a view of Christ's sufferings? They are these Weep not because the Savior bled, but because your sins made him bleed.
"'Twere you my sins, my cruel sins, His chief tormentors were; Each of my grimes became a nail, And unbelief the spear."
When a brother makes confession of his transgressions, when on his knees before God he humbles himself with many tears, I am sure the Lord thinks far more of the tears of repentance than he would do of the mere drops of human sympathy. "Weep for yourselves," says Christ, "rather than for me." The sufferings of Christ should make us weep over those who have brought that blood upon their heads. We ought not to forget the Jews. Those once highly favored people of God who cursed themselves with, "His blood be upon us and upon our children," ought to make us mourn when we think of their present degradation. There are no passages in all the public ministry of Jesus so tender as those which have regard to Jerusalem. It is not sorrow over Rome, but Jerusalem. I believe there was a tenderness in Christ's heart to the Jew of a special character. He loved the Gentile, but still Jerusalem was the city of the Great King. It was, "O Jerusalem, Jerusalem, how often would I have gathered thy children together as a hen gathereth her chickens under her wings, but ye would not!" He saw its streets flowing like bloody rivers; he saw the temple naming up to heaven; he marked the walls loaded with Jewish captives crucified by command of Titus; he saw the city razed to the ground and sown with salt, and he said, "Weep not for me, but for yourselves and for your children, for the day shall come when ye shall say to the rocks, Hide us, and to the mountains, Fall upon us." Let me add, that when we look at the sufferings of Christ, we ought to sorrow deeply for the souls of all unregenerate men and women. Remember, dear friends, that what Christ suffered for us, these unregenerate ones must suffer for themselves, except they put their trust in Christ. The woes which broke the Savior's heart must crush theirs. Either Christ must die for me, or else I must die for myself the second death; if he did not carry the curse for me, then on me must it rest for ever and ever. Think, dear friends, there are some in this congregation who as yet have no interest in Jesu's blood, some sitting next to you, your nearest friends who, if they were now to close their eyes in death, would open them in hell! Think of that! Weep not for him, but for these. Perhaps they are your children, the objects of your fondest love, with no interest in Christ, without God and without hope in the world! Save your tears for them; Christ asks them not in sympathy for himself. Think of the millions in this dark world! It is calculated that one soul passes from time into eternity every time the clock ticks! So numerous has the family of man now become, that there is a death every second; and when we know how very smell a proportion of the human race have even nominally received the cross and there is none other name given under heaven among men whereby we must be saved oh! what a black thought crosses our mind! What a cataract of immortal souls dashes downwards to the pit every hour! Well might the Master say, "Weep not for me, but for yourselves." You have, then, no true sympathy for Christ if you have not an earnest sympathy with those who would win souls for Christ. You may sit under a sermon, and feel a great deal, but your feeling is worthless unless it leads you to weep for yourselves and for your children. How has it been with you? Have you repented of sin? Have you prayed for your fellow men? If not, may that picture of Christ fainting in the streets lead you to do so this morning. IV. In the fourth place, one or two words upon CHRIST'S FELLOW-SUFFERERS. There were two other cross-bearers in the throng; they were malefactors; their crosses were just as heavy as the Lord's, and yet, at least, one of them had no sympathy with him, and his bearing the cross only led to his death, and not to his salvation. This hint only. I have sometimes met with persons who have suffered much; they have lost money, they have worked hard all their lives, or they have laid for years upon a bed of sickness, and they therefore suppose that because they have suffered so much in this life, they shall thus escape the punishment of sin hereafter. I tell you, sirs, that yonder malefactor carried his cross and died on it; and you will carry your sorrows, and be damned with them, except you repent. That impenitent thief went from the cross of his great agony and it was agony indeed to die on a cross he went to that place, to the flames of hell; and you, too, may go from the bed of sickness, and from the abode of poverty, to perdition, quite as readily as from the home of ease and the house of plenty. No sufferings of ours have anything to do with the atonement of sin. No blood but that which He has spilt, no groans but those which came from His heart, no suffering but that which was endured by Him, can ever make a recompense for sin. Shake off the thought, any of you who suppose that God will have pity on you because you have endured affliction. You must consider Jesus, and not yourself; turn your eye to Christ, the great substitute for sinners, but never dream of trusting in yourselves. You may think that this remark is not needed; but I have met with one or two cases where it was required; and I have often said I would preach a sermon for even one person, and, therefore, I make this remark, even though it should rebuke but one. V. I close with THE SAVIOR'S WARNING QUESTION "If they do these things in the green tree, what will they do in the dry?"
Among other things methinks he meant this "If I, the innocent substitute for sinners, suffer thus, what will be done when the sinner himself the dry tree whose sins are his own, and not merely imputed to him, shall fall into the hands of an angry God." Oh! ye unregenerate men and women, and there are not a few such here now, remember that when God saw Christ in the sinner's place he did not spare him, and when he finds you without Christ, he will not spare you. You have seen Jesus led away by his enemies; so shall you be dragged away by fiends to the place appointed for you. "Deliver him to the tormentors," was the word of the king in the parable; it shall be fulfilled to you "Depart ye cursed into everlasting fire, prepared for the devil and his angels." Jesus was deserted of God; and if he, who was only imputedly a sinner, was deserted, how much more shall you be? "Eloi, Eloi, lama sabachthani," what an awful shriek! But what shall be your cry when you shall say, "Good God! good God! why hast thou forsaken me?" and the answer shall come back, "Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh." These are awful words, but they are not mine; they are the very words of God in Scripture. Oh! sinner, if God hides his face from Christ, how much less will he spare you! He did not spare his Son the stripes. Did I not describe last Sabbath the knotted scourges which fell upon the Saviours back? What whips of steel for you, what knots of burning wire for you, when conscience shall smite you, when the law shall scourge you with its ten-thonged whip! Oh! who would stand in your place, ye richest, ye merriest, ye most self-righteous sinners who would stand in your place when God shall say, "Awake O sword against the rebel, against the man that rejected me; smite him, and let him feel the smart for ever!" Christ was spit upon with shame; sinner, what shame will be yours! The whole universe shall hiss you; angels shall be ashamed of you; your own friends, yes, your sainted mother, shall say "Amen" to your condemnation; and those who loved you best shall sit as assessors with Christ to judge you and condemn you! I cannot roll up into one word all the mass of sorrows which met upon the head of Christ who died for us, therefore it is impossible for me to tell you what streams, what oceans of grief must roll over your spirit if you die as you now are. You may die so, you may die now. There are more unlikely things than that you will be dead before next Sunday. Some of you will! It does not often happen that five or six thousand people meet together twice; it never does, I suppose; the scythe of death must cut some of you down before my voice shall warn you again! Oh! souls, I do beseech you, by the agonies of Christ, by his wounds and by his blood, do not bring upon yourselves the curse; do not bear in your own persons the awful wrath to come! May God deliver you! Trust in the Son of God and you shall never die. The Lord bless you, for Jesus' own sake. Amen.
The Shortest of the Seven Cries
April 14th, 1878 by C. H. SPURGEON (1834-1892)
"After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst." John 19:28 .
It was most fitting that every word of our Lord upon the cross should be gathered up and preserved. As not a bone of him shall be broken, so not a word shall be lost. The Holy Spirit took special care that each of the sacred utterances should be fittingly recorded. There were, as you know, seven of those last words, and seven is the number of perfection and fulness; the number which blends the three of the infinite God with the four of complete creation. Our Lord in his death-cries, as in all else, was perfection itself. There is a fulness of meaning in each utterance which no man shall be able fully to bring forth, and when combined they make up a vast deep of thought, which no human line can fathom. Here, as everywhere else, we are constrained to say of our Lord, "Never man spake like this man." Amid all the anguish of his spirit his last words prove him to have remained fully self-possessed, true to his forgiving nature, true to his kingly office, true to his filial relationship, true to his God, true to his love of the written word, true to his glorious work, and true to his faith in his Father. As these seven sayings were so faithfully recorded, we do not wonder that they have frequently been the subject of devout meditation. Fathers and confessors, preachers and divines have delighted to dwell upon every syllable of these matchless cries. These solemn sentences have shone like the seven golden candlesticks or the seven stars of the Apocalypse, and have lighted multitudes of men to him who spake them. Thoughtful men have drawn a wealth of meaning from them, and in so doing have arranged them into different groups, and placed them under several heads. I cannot give you more than a mere taste of this rich subject, but I have been most struck with two ways of regarding our Lord's last words. First, they teach and confirm many of the doctrines of our holy faith. "Father, forgive them; for they know not what they do" is the first. Here is the forgiveness of sin free forgiveness in answer to the Saviour's plea. "To-day shalt thou be with me in paradise." Here is the safety of the believer in the hour of his departure, and his instant admission into the presence of his Lord. It is a blow at the fable of purgatory which strikes it to the heart. "Women, behold thy son!" This very plainly sets forth the true and proper humanity of Christ, who to the end recognised his human relationship to Mary, of whom he was born. Yet his language teaches us not to worship her, for he calls her "woman," but to honor him in whom his direst agony thought of her needs and griefs, as he also thinks of all his people, for these are his mother and sister and brother. "Eloi, Eloi, lama sabachthani?" is the fourth cry, and it illustrates the penalty endured by our Substitute when he bore our sins, and so was forsaken of his God. The sharpness of that sentence no exposition can fully disclose to us: it is keen as the very edge and point of the sword which pierced his heart. "I thirst" is the fifth cry, and its utterance teaches us the truth of Scripture, for all things were accomplished, that the Scripture might be fulfilled, and therefore our Lord said, "I thirst." Holy Scripture remains the basis of our faith, established by every word and act of our Redeemer. The last word but one, "It is finished." There is the complete justification of the believer, since the work by which he is accepted is fully accomplished. The last of his last words is also taken from the Scriptures, and shows where his mind was feeding. He cried, ere he bowed the head which he had held erect amid all his conflict, as one who never yielded, "Father, into thy hands I commend my spirit." In that cry there is reconciliation to God. He who stood in our stead has finished all his work, and now his spirit comes back to the Father, and he brings us with him. Every word, therefore, you see teaches us some grand fundamental doctrine of our blessed faith. "He that hath ears to hear, let him hear." A second mode of treating these seven cries is to view them as setting forth the person and offices of our Lord who uttered them. "Father, forgive them; for they know not what they do" here we see the Mediator interceding: Jesus standing before the Father pleading for the guilty. "Verily I say unto thee, to-day shalt thou be with me in paradise" this is the Lord Jesus in kingly power, opening with the key of David a door which none can shut, admitting into the gates of heaven the poor soul who had confessed him on the tree. Hail, everlasting King in heaven, thou dost admit to thy paradise whomsoever thou wilt! Nor dost thou set a time for waiting, but instantly thou dost set wide the gate of pearl; thou hast all power in heaven as well as upon earth. Then came, "Women, behold thy son!" wherein we see the Son of man in the gentleness of a son caring for his bereaved mother. In the former cry, as he opened Paradise, you saw the Son of God; now you see him who was verily and truly born of a women, made under the law; and under the law you see him still, for he honours his mother and cares for her in the last article of death. Then comes the "My God, my God, why hast thou forsaken me?" Here we behold his human soul in anguish, his inmost heart overwhelmed by the withdrawing of Jehovah's face, and made to cry out as if in perplexity and amazement. "I thirst," is his human body tormented by grievous pain. Here you see how the mortal flesh had to share in the agony of the inward spirit. "It is finished" is the last word but one, and there you see the perfected Saviour, the Captain of our salvation, who has completed the undertaking upon which he had entered, finished transgression, made an end of sin, and brought in ever lasting righteousness. The last expiring word in which he commended his spirit to his Father, is the note of acceptance for himself and for us all. As he commends his spirit into the Father's hand, so does he bring all believers nigh to God, and henceforth we are in the hand of the Father, who is greater than all, and none shall pluck us thence. Is not this a fertile field of thought? May the Holy Spirit often lead us to glean therein. There are many other ways in which these words might be read, and they would be found to be all full of instruction. Like the steps of a ladder or the links of a golden chain, there is a mutual dependence and interlinking of each of the cries, so that one leads to another and that to a third. Separately or in connection our Master's words overflow with instruction to thoughtful minds: but of all save one I must say, "Of which we cannot now speak particularly." Our text is the shortest of all the words of Calvary; it stands as two words in our language "I thirst," but in the Greek it is only one. I cannot say that it is short and sweet, for, alas, it was bitterness itself to our Lord Jesus; and yet out of its bitterness I trust there will come great sweetness to us. Though bitter to him in the speaking it will be sweet to us in the hearing, so sweet that all the bitterness of our trials shall be forgotten as we remember the vinegar and gall of which he drank. We shall by the assistance of the Holy Spirit try to regard these words of our Saviour in a five-fold light. First, we shall look upon them as THE ENSIGN OF HIS TRUE HUMANITY. Jesus said, "I thirst," and this is the complaint of a man. Our Lord is the Maker of the ocean and the waters that are above the firmament: it is his hand that stays or opens the bottles of heaven, and sendeth rain upon the evil and upon the good. "The sea is his, and he made it," and all fountains and springs are of his digging. He poureth out the streams that run among the hills, the torrents which rush adown the mountains, and the flowing rivers which enrich the plains. One would have said, If he were thirsty he would not tell us, for all the clouds and rains would be glad to refresh his brow, and the brooks and streams would joyously flow at his feet. And yet, though he was Lord of all he had so fully taken upon himself the form of a servant and was so perfectly made in the likeness of sinful flesh, that he cried with fainting voice, "I thirst." How truly man he is; he is, indeed, "bone of our bone and flesh of our flesh," for he bears our infirmities. I invite you to meditate upon the true humanity of our Lord very reverently, and very lovingly. Jesus was proved to be really man, because he suffered the pains which belong to manhood. Angels cannot suffer thirst. A phantom, as some have called him, could not suffer in his fashion: but Jesus really suffered, not only the more refined pains of delicate and sensitive minds, but the rougher and commoner pangs of flesh and blood. Thirst is a common-place misery, such as may happen to peasants or beggars; it is a real pain, and not a thing of a fancy or a nightmare of dreamland. Thirst is no royal grief, but an evil of universal manhood; Jesus is brother to the poorest and most humble of our race. Our Lord, however, endured thirst to an extreme degree, for it was the thirst of death which was upon him, and more, it was the thirst of one whose death was not a common one, for "he tasted death for every man." That thirst was caused, perhaps, in part by the loss of blood, and by the fever created by the irritation caused by his four grievous wounds. The nails were fastened in the most sensitive parts of the body, and the wounds were widened as the weight of his body dragged the nails through his blessed flesh, and tore his tender nerves. The extreme tension produced a burning feverishness. It was pain that dried his mouth and made it like an oven, till he declared, in the language of the twenty-second psalm, "My tongue cleaveth to my jaws." It was a thirst such as none of us have ever known, for not yet has the death dew condensed upon our brows. We shall perhaps know it in our measure in our dying hour, but not yet, nor ever so terribly as he did. Our Lord felt that grievous drought of dissolution by which all moisture seems dried up, and the flesh returns to the dust of death: this those know who have commenced to tread the valley of the shadow of death. Jesus, being a man, escaped none of the ills which are allotted to man in death. He is indeed "Immanuel, God with us" everywhere. Believing this, let us tenderly feel how very near akin to us our Lord Jesus has become. You have been ill, and you have been parched with fever as he was, and then you too have gasped out "I thirst." Your path runs hard by that of your Master. He said, "I thirst," in order that one might bring him drink, even as you have wished to have a cooling draught handed to you when you could not help yourself. Can you help feeling how very near Jesus is to us when his lips must be moistened with a sponge, and he must be so dependent upon others as to ask drink from their hand? Next time your fevered lips murmur "I am very thirsty," you may say to yourself, "Those are sacred words, for my Lord spake in that fashion." The words, "I thirst," are a common voice in death chambers. We can never forget the painful scenes of which we have been witness, when we have watched the dissolving of the human frame. Some of those whom we loved very dearly we have seen quite unable to help themselves; the death sweat has been upon them, and this has been one of the marks of their approaching dissolution, that they have been parched with thirst, and could only mutter between their half-closed lips, "Give me to drink." Ah, beloved, our Lord was so truly man that all our griefs remind us of him: the next time we are thirsty we may gaze upon him; and whenever we see a friend faint and thirsting while dying we may behold our Lord dimly, but truly, mirrored in his members. How near akin the thirsty Saviour is to us; let us love him more and more. How great the love which led him to such a condescension as this! Do not let us forget the infinite distance between the Lord of glory on his throne and the Crucified dried up with thirst. A river of the water of life, pure as crystal, proceedeth to-day out of the throne of God and of the Lamb, and yet once he condescended to say, "I thirst," before his angelic guards, they would surely have emulated the courage of the men of David when they cut their way to the well of Bethlehem that was within the gate, and drew water in jeopardy of their lives. Who among us would not willingly pour out his soul unto death if he might but give refreshment to the Lord? And yet he placed himself for our sakes into a position of shame and suffering where none would wait upon him, but when he cried, "I thirst," they gave him vinegar to drink. Glorious stoop of our exalted Head! O Lord Jesus, we love thee and we worship thee! We would fain lift thy name on high in grateful remembrance of the depths to which thou didst descend! While thus we admire his condescension let our thoughts also turn with delight to his sure sympathy: for if Jesus said, "I thirst," then he knows all our frailties and woes. The next time we are in pain or are suffering depression of spirit we will remember that our Lord understands it all, for he has had practical, personal experience of it. Neither in torture of body nor in sadness of heart are we deserted by our Lord; his line is parallel with ours. The arrow which has lately pierced thee, my brother, was first stained with his blood. The cup of which thou art made to drink, though it be very bitter, bears the mark of his lips about its brim. He hath traversed the mournful way before thee, and every footprint thou leavest in the sodden soil is stamped side by side with his footmarks. Let the sympathy of Christ, then, be fully believed in and deeply appreciated, since he said, "I thirst." Henceforth, also, let us cultivate the spirit of resignation, for we may well rejoice to carry a cross which his shoulders have borne before us. Beloved, if our Master said, "I thirst," do we expect every day to drink of streams from Lebanon? He was innocent, and yet he thirsted; shall we marvel if guilty ones are now and then chastened? If he was so poor that his garments were stripped from him, and he was hung up upon the tree, penniless and friendless, hungering and thirsting, will you henceforth groan and murmur because you bear the yoke of poverty and want? There is bread upon your table to-day, and there will be at least a cup of cold water to refresh you. You are not, therefore, so poor as he. Complain not, then. Shall the servant be above his Master, or the disciple above his Lord? Let patience have her perfect work. You do suffer. Perhaps, dear sister, you carry about with you a gnawing disease which eats at your heart, but Jesus took our sicknesses, and his cup was more bitter than yours. In your chamber let the gasp of your Lord as he said, "I thirst," go through your ears, and as you hear it let it touch your heart and cause you to gird up yourself and say, "Doth he say, 'I thirst'? Then I will thirst with him and not complain, I will suffer with him and not murmur." The Redeemer's cry of "I thirst" is a solemn lesson of patience to his afflicted. Once again, as we think of this "I thirst," which proves our Lord's humanity, let us resolve to shun no denials, but rather court them that we may be conformed to his image. May we not be half ashamed of our pleasures when he says, "I thirst"? May we not despise our loaded table while he is neglected? Shall it ever be a hardship to be denied the satisfying draught when he said, "I thirst." Shall carnal appetites be indulged and bodies pampered when Jesus cried :I thirst"? What if the bread be dry, what if the medicine be nauseous; yet for his thirst there was no relief but gall and vinegar, and dare we complain? For his sake we may rejoice in self-denials, and accept Christ and a crust as all we desire between here and heaven. A Christian living to indulge the base appetites of a brute beast, to eat and to drink almost to gluttony and drunkenness, is utterly unworthy of the name. The conquest of the appetites, the entire subjugation of the flesh, must be achieved, for before our great Exemplar said, "It is finished," wherein methinks he reached the greatest height of all, he stood as only upon the next lower step to that elevation, and said, "I thirst." The power to suffer for another, the capacity to be self-denying even to an extreme to accomplish some great work for God this is a thing to be sought after, and must be gained before our work is done, and in this Jesus is before us our example and our strength. Thus have I tried to spy out a measure of teaching, by using that one glass for the soul's eye, through which we look upon "I thirst" as the ensign of his true humanity. II. Secondly, we shall regard these words, "I thirst," as THE TOKEN OF HIS SUFFERING SUBSTITUTION. The great Surety says, "I thirst," because he is placed in the sinner's stead, and he must therefore undergo the penalty of sin for the ungodly. "My God, my God, why hast thou forsaken me?" points to the anguish of his soul; "I thirst" expresses in part the torture of his body; and they were both needful, because it is written of the God of justice that he is "able to destroy both soul and body in hell," and the pangs that are due to law are of both kinds, touching both heart and flesh. See, brethren, where sin begins, and mark that there it ends. It began with the mouth of appetite, when it was sinfully gratified, and it ends when a kindred appetite is graciously denied. Our first parents plucked forbidden fruit, and by eating slew the race. Appetite was the door of sin, and therefore in that point our Lord was put to pain. With "I thirst" the evil is destroyed and receives its expiation. I saw the other day the emblem of a serpent with its tail in its mouth, and if I carry it a little beyond the artist's intention the symbol may set forth appetite swallowing up itself. A carnal appetite of the body, the satisfaction of the desire for food, first brought us down under the first Adam, and now the pang of thirst, the denial of what the body craved for, restores us to our place. Nor is this all. We know from experience that the present effect of sin in every man who indulges in it is thirst of soul. The mind of man is like the daughters of the horseleech, which cry for ever, "Give, give." Metaphorically understood, thirst is dissatisfaction, the craving of the mind for something which it has not, but which it pines for. Our Lord says, "If any man thirst, let him come unto me and drink," that thirst being the result of sin in every ungodly man at this moment. Now Christ standing in the stead of the ungodly suffers thirst as a type of his enduring the result of sin. More solemn still is the reflection that according to our Lord's own teaching, thirst will also be the eternal result of sin, for he says concerning the rich glutton, "In hell he lift up his eyes, being in torment," and his prayer, which was denied him, was, "Father Abraham, send Lazarus, that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame." Now recollect, if Jesus had not thirsted, every one of us would have thirsted for ever afar off from God, with an impassable gulf between us and heaven. Our sinful tongues, blistered by the fever of passion, must have burned for ever had not his tongue been tormented with thirst in our stead. I suppose that the "I thirst" was uttered softly, so that perhaps only one and another who stood near the cross heard it at all; in contrast with the louder cry of "Lama sabachthani" and the triumphant shout of "It is finished": but that soft, expiring sigh, "I thirst," has ended for us the thirst which else, insatiably fierce, had preyed upon us throughout eternity. Oh, wondrous substitution of the just for the unjust, of God for man, of the perfect Christ for us guilty, hell-deserving rebels. Let us magnify and bless our Redeemer's name. It seems to me very wonderful that this "I thirst" should be, as it were, the clearance of it all. He had no sooner said "I thirst," and sipped the vinegar, than he shouted, "It is finished"; and all was over: the battle was fought and the victory won for ever, and our great Deliverer's thirst was the sign of his having smitten the last foe. The flood of his grief has passed the high-water mark, and began to be assuaged. The "I thirst" was the bearing of the last pang; what if I say it was the expression of the fact that his pangs had at last begun to cease, and their fury had spent itself, and left him able to note his lessor pains? The excitement of a great struggle makes men forget thirst and faintness; it is only when all is over that they come back to themselves and note the spending of their strength. The great agony of being forsaken by God was over, and he felt faint when the strain was withdrawn. I like to think of our Lord's saying, "It is finished," directly after he had exclaimed, "I thirst"; for these two voices come so naturally together. Our glorious Samson had been fighting our foes; heaps upon heaps he had slain his thousands, and now like Samson he was sore athirst. He sipped of the vinegar, and he was refreshed, and no sooner has he thrown off the thirst than he shouted like a conqueror, "It is finished," and quitted the field, covered with renown. Let us exult as we see our Substitute going through with his work even to the bitter end, and then with a "Consummatum est" returning to his Father, God. O souls, burdened with sin, rest ye here, and resting live. III. We will now take the text in a third way, and may the Spirit of God instruct us once again. The utterance of "I thirst" brought out A TYPE OF MAN'S TREATMENT OF HIS LORD. It was a confirmation of the Scripture testimony with regard to man's natural enmity to God. According to modern thought man is a very fine and noble creature, struggling to become better. He is greatly to be commended and admired, for his sin is said to be seeking after God, and his superstition is a struggling after light. Great and worshipful being that he is, truth is to be altered for him, the gospel is to be modulated to suit the tone of his various generations, and all the arrangements of the universe are to be rendered subservient to his interests. Justice must fly the field lest it be severe to so deserving a being; as for punishment, it must not be whispered to his ears polite. In fact, the tendency is to exalt man above God and give him the highest place. But such is not the truthful estimate of man according to the Scriptures: there man is a fallen creature, with a carnal mind which cannot be reconciled to God; a worse than brutish creature, rendering evil for good, and treating his God with vile ingratitude. Alas, man is the slave and the dupe of Satan, and a black-hearted traitor to his God. Did not the prophecies say that man would give to his incarnate God gall to eat and vinegar to drink? It is done. He came to save, and man denied him hospitality: at the first there was no room for him at the inn, and at the last there was not one cool cup of water for him to drink; but when he thirsted they gave him vinegar to drink. This is man's treatment of his Saviour. Universal manhood, left to itself, rejects, crucifies, and mocks the Christ of God. This was the act too of man at his best, when he is moved to pity; for it seems clear that he who lifted up the wet sponge to the Redeemer's lips, did it in compassion. I think that Roman soldier meant well, at least well for a rough warrior with his little light and knowledge. He ran and filled a sponge with vinegar: it was the best way he knew of putting a few drops of moisture to the lips of one who was suffering so much; but though he felt a degree of pity, it was such as one might show to a dog; he felt no reverence, but mocked as he relieved. We read, "The soldiers also mocked him, offering him vinegar." When our Lord cried, "Eloi, Eloi," and afterwards said, "I thirst," the persons around the cross said, "Let be, let us see whether Elias will come to save him," mocking him; and, according to Mark, he who gave the vinegar uttered much the same words. He pitied the sufferer, but he thought so little of him that he joined in the voice of scorn. Even when man compassionates the sufferings of Christ, and man would have ceased to be human if he did not, still he scorns him; the very cup which man gives to Jesus is at once scorn and pity, for "the tender mercies of the wicked are cruel." See how man at his best mingles admiration of the Saviour's person with scorn of his claims; writing books to hold him up as an example and at the same moment rejecting his deity; admitting that he was a wonderful man, but denying his most sacred mission; extolling his ethical teaching and then trampling on his blood: thus giving him drink, but that drink vinegar. O my hearers, beware of praising Jesus and denying his atoning sacrifice. Beware of rendering him homage and dishonouring his name at the same time. Alas, my brethren, I cannot say much on the score of man's cruelty to our Lord without touching myself and you. Have we not often given him vinegar to drink? Did we not do so years ago before we knew him? We used to melt when we heard about his sufferings, but we did not turn from our sins. We gave him our tears and then grieved him with our sins. We thought sometimes that we loved him as we heard the story of his death, but we did not change our lives for his sake, nor put our trust in him, and so we gave him vinegar to drink. Nor does the grief end here, for have not the best works we have ever done, and the best feelings we ever felt, and the best prayers we have ever offered, been tart and sour with sin? Can they be compared to generous wine? are they not more like sharp vinegar? I wonder he has ever received them, as one marvels why he received this vinegar; and yet he has received them, and smiled upon us for presenting them. He knew once how to turn water into wine, and in matchless love he has often turned our sour drink-offerings into something sweet to himself, though in themselves, methinks, they have been the juice of sour grapes, sharp enough to set his teeth on edge. We may therefore come before him, with all the rest of our race, when God subdues them to repentance by his love, and look on him whom we have pierced, and mourn for him as one that is in bitterness for his firstborn. We may well remember our faults this day,
"We, whose proneness to forget Thy dear love, on Olivet Bathed thy brow with bloody sweat;
"We whose sins, with awful power, Like a cloud did o'er thee lower, In that God-excluding hour;
"We, who still, in thought and dead, Often hold the bitter reed To thee, in thy time of need."
I have touched that point very lightly because I want a little more time to dwell upon a fourth view of this scene. May the Holy Ghost help us to hear a fourth tuning of the dolorous music, "I thirst." IV. I think, beloved friends, that the cry of "I thirst" was THE MYSTICAL EXPRESSION OF THE DESIRE OF HIS HEART "I thirst." I cannot think that natural thirst was all he felt. He thirsted for water doubtless, but his soul was thirsty in a higher sense; indeed, he seems only to have spoken that the Scriptures might be fulfilled as to the offering him vinegar. Always was he in harmony with himself, and his own body was always expressive of his soul's cravings as well as of its own longings. "I thirst" meant that his heart was thirsting to save men. This thirst had been on him from the earliest of his earthly days. "Wist ye not," said he, while yet a boy, "that I must be about my Father's business?" Did he not tell his disciples, "I have a baptism to be baptized with, and how am I straitened till it be accomplished?" He thirsted to pluck us from between the jaws of hell, to pay our redemption price, and set us free from the eternal condemnation which hung over us; and when on the cross the work was almost done his thirst was not assuaged, and could not be till he could say, "It is finished." It is almost done, thou Christ of God; thou hast almost saved thy people; there remaineth but one thing more, that thou shouldst actually die, and hence thy strong desire to come to the end and complete thy labour. Thou wast still straightened till the last pang was felt and the last word spoken to complete to full redemption, and hence thy cry, "I thirst." Beloved, there is now upon our Master, and there always has been, a thirst after the love of his people. Do you not remember how that thirst of his was strong in the old days of the prophet? Call to mind his complaint in the fifth chapter of Isaiah, "Now will I sing to my well beloved a song of my beloved touching his vineyard. My well beloved hath a vineyard in a very fruitful hill: and he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein." What was he looking for from his vineyard and its winepress? What but for the juice of the vine that he might be refreshed? "And he looked that it should bring forth grapes, and it brought forth wild grapes," vinegar, and not wine; sourness, and not sweetness. So he was thirsting then. According to the sacred canticle of love, in the fifth chapter of the Song of Songs, we learn that when he drank in those olden times it was in the garden of his church that he was refreshed. What doth he say? "I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk; eat, O friends; drink, yea, drink abundantly, O beloved." In the same song he speaks of his church, and says, "The roof of thy mouth is as the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak." And yet again in the eighth chapter the bride saith, "I would cause thee to drink of spiced wine of the juice of my pomegranate." Yes, he loves to be with his people; they are the garden where he walks for refreshment, and their love, their graces, are the milk and wine which he delights to drink. Christ was always thirsty to save men, and to be loved of men; and we see a type of his life-long desire when, being weary, he sat thus on the well and said to the woman of Samaria, "Give me to drink." There was a deeper meaning in his words than she dreamed of, as a verse further down fully proves, when he said to his disciples, "I have meat to eat that ye know not of." He derived spiritual refreshment from the winning of that women's heart to himself. And now, brethren, our blessed Lord has at this time a thirst for communion with each one of you who are his people, not because you can do him good, but because he can do you good. He thirsts to bless you and to receive your grateful love in return; he thirsts to see you looking with believing eye to his fulness, and holding out your emptiness that he may supply it. He saith, "Behold, I stand at the door and knock." What knocks he for? It is that he may eat and drink with you, for he promises that if we open to him he will enter in and sup with us and we with him. He is thirsty still, you see, for our poor love, and surely we cannot deny it to him. Come let us pour out full flagons, until his joy is fulfilled in us. And what makes him love us so? Ah, that I cannot tell, except his own great love. He must love, it is his nature. He must love his chosen whom he has once begun to love, for he is the same yesterday, to-day, and for ever. His great love makes him thirst to have us much nearer than we are; he will never be satisfied till all his redeemed are beyond gunshot of thee enemy. I will give you one of his thirsty prayers "Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory." He wants you brother, he wants you, dear sister, he longs to have you wholly to himself. Come to him in prayer, come to him in fellowship, come to him by perfect consecration, come to him by surrendering your whole being to the sweet mysterious influences of his Spirit. Sit at his feet with Mary, lean on his breast with John; yea, come with the spouse in the song and say, "Let him kiss me with the kisses of his mouth, for his love is better than wine." He calls for that: will you not give it to him? Are you so frozen at heart that not a cup of cold water can be melted for Jesus? Are you lukewarm? O brother, if he says, "I thirst" and you bring him a lukewarm heart, that is worse than vinegar, for he has said, "I will spue thee out of my mouth." He can receive vinegar, but not lukewarm love. Come, bring him your warm heart, and let him drink from that purified chalice as much as he wills. Let all your love be his. I know he loves to receive from you, because he delights even in a cup of cold water that you give to one of his disciples; how much more will he delight in the giving of your whole self to him? Therefore while he thirsts give him to drink this day. V. Lastly, the cry of "I thirst" is to us THE PATTERN OF OUR DEATH WITH HIM. Know ye not, beloved, for I speak to those who know the Lord, that ye are crucified together with Christ? Well, then, what means this cry, "I thirst," but this, that we should thirst too? We do not thirst after the old manner wherein we were bitterly afflicted, for he hath said, "He that drinketh of this water shall never thirst:" but now we covet a new thirst. A refined and heavenly appetite, a craving for our Lord. O thou blessed Master, if we are indeed nailed up to the tree with thee, give us a thirst after thee with a thirst which only the cup of "the new covenant in thy blood" can ever satisfy. Certain philosophers have said that they love the pursuit of truth even better than the knowledge of truth. I differ from them greatly, but I will say this, that next to the actual enjoyment of my Lord's presence I love to hunger and to thirst after him. Rutherford used words somewhat to this effect, "I thirst for my Lord and this is joy; a joy which no man taketh from me. Even if I may not come at him, yet shall I be full of consolation, for it is heaven to thirst after him, and surely he will never deny a poor soul liberty to admire him, and adore him, and thirst after him." As for myself, I would grow more and more insatiable after my divine Lord, and when I have much of him I would still cry for more; and then for more, and still for more. My heart shall not be content till he is all in all to me, and I am altogether lost in him. O to be enlarged in soul so as to take deeper draughts of his sweet love, for our heart cannot have enough. One would wish to be as a spouse, who, when she had already been feasting in the banqueting-house, and had found his fruit sweet to her taste, so that she was overjoyed, yet cried out, "Stay me with flagons, comfort me with apples, for I am sick of love." She craved full flagons of love though she was already overpowered by it. This is a kind of sweet whereof if a man hath much he must have more, and when he hath more he is under a still greater necessity to receive more, and so on, his appetite for ever growing by that which it feeds upon, till he is filled with all the fulness of God. "I thirst," ay, this is my soul's word with her Lord. Borrowed from his lips it well suiteth my mouth.
"I thirst, but not as once I did, The vain delights of earth to share; Thy wounds, Emmanuel, all forbid That I should seek my pleasures there.
Dear fountain of delight unknown! No longer sink below the brim; But overflow, and pour me down A living and life-giving stream."
Jesus thirsted, then let us thirst in this dry and thirsty land where no water is. Even as the hart panteth after the water brooks, our souls would thirst after thee, O God. Beloved, let us thirst for the souls of our fellow-men. I have already told you that such was our Lord's mystical desire; let it be ours also. Brother, thirst to have your children save. Brother, thirst I pray you to have your workpeople saved. Sister, thirst for the salvation of your class, thirst for the redemption of your family, thirst for the conversion of your husband. We ought all to have a longing for conversions. It is so with each one of you? If not, bestir yourselves at once. Fix your hearts upon some unsaved one, and thirst until he is saved. It is the way whereby many shall be brought to Christ, when this blessed soul-thirst of true Christian charity shall be upon those who are themselves saved. Remember how Paul said, "I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh." He would have sacrificed himself to save his countrymen, so heartily did he desire their eternal welfare. Let this mind be in you also. As for yourselves, thirst after perfection. Hunger and thirst after righteousness, for you shall be filled. Hate sin, and heartily loathe it; but thirst to be holy as God is holy, thirst to be like Christ, thirst to bring glory to his sacred name by complete conformity to his will. May the Holy Ghost work in you the complete pattern of Christ crucified, and to him shall be praise for ever and ever. Amen.
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Spurgeon, Charle Haddon. "Commentary on John 19". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/
the Week of Proper 6 / Ordinary 11