When I was with you in the temple daily, you didn’t stretch out your hands against me. But this is your hour, and the power of darkness.”
Parallel Translations
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When I was with you in the temple daily, you didn’t stretch out your hands against me. But this is your hour, and the power of darkness.”
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When I was dayly with you in the temple ye stretched not forth hondes agaynst me. But this is even youre very houre and the power of darcknes.
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When I was dayly with you in the Temple, yee stretched not foorth the handes against mee: but this is your very houre, and the power of darkenesse.
Cross-references (17)
Passages linked to Luke 22:53 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ephesians 6:12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places.
- John 7:45 The officers therefore came to the chief priests and Pharisees, and they said to them, “Why didn’t you bring him?”
- John 12:27 “Now my soul is troubled. What shall I say? ‘Father, save me from this time?’ But I came to this time for this cause.
- John 16:20-22 Most certainly I tell you that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy. A woman, when she gives birth, has sorrow because her time has come. But when she has delivered the child, she doesn’t remember the anguish any more, for the joy that a human being is born into the world. Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you.
- Acts 26:18 to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.’
- 2 Corinthians 4:3-6 Even if our Good News is veiled, it is veiled in those who are dying, in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the image of God, should not dawn on them. For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake, seeing it is God who said, “Light will shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.
- Colossians 1:13 who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love,
- Judges 16:21-30 The Philistines laid hold on him and put out his eyes; and they brought him down to Gaza and bound him with fetters of bronze; and he ground at the mill in the prison. However, the hair of his head began to grow again after he was shaved. The lords of the Philistines gathered together to offer a great sacrifice to Dagon their god, and to rejoice; for they said, “Our god has delivered Samson our enemy into our hand.” When the people saw him, they praised their god; for they said, “Our god has delivered our enemy and the destroyer of our country, who has slain many of us, into our hand.” When their hearts were merry, they said, “Call for Samson, that he may entertain us.” They called for Samson out of the prison; and he performed before them. They set him between the pillars; and Samson said to the boy who held him by the hand, “Allow me to feel the pillars on which the house rests, that I may lean on them.” Now the house was full of men and women; and all the lords of the Philistines were there; and there were on the roof about three thousand men and women, who saw while Samson performed. Samson called to Yahweh, and said, “Lord Yahweh, remember me, please, and strengthen me, please, only this once, God, that I may be at once avenged of the Philistines for my two eyes.” Samson took hold of the two middle pillars on which the house rested and leaned on them, the one with his right hand and the other with his left. Samson said, “Let me die with the Philistines!” He bowed himself with all his might; and the house fell on the lords, and on all the people who were in it. So the dead that he killed at his death were more than those who he killed in his life.
- Job 20:5 that the triumphing of the wicked is short, the joy of the godless but for a moment?
- Matthew 21:12-15 Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money changers’ tables and the seats of those who sold the doves. He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you have made it a den of robbers!” The blind and the lame came to him in the temple, and he healed them. But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, “Hosanna to the son of David!” they were indignant,
- Matthew 21:23 When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, “By what authority do you do these things? Who gave you this authority?”
- Matthew 21:45-46 When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them. When they sought to seize him, they feared the multitudes, because they considered him to be a prophet.
- Luke 21:37-38 Every day Jesus was teaching in the temple, and every night he would go out and spend the night on the mountain that is called Olivet. All the people came early in the morning to him in the temple to hear him.
- John 7:25-26 Therefore some of them of Jerusalem said, “Isn’t this he whom they seek to kill? Behold, he speaks openly, and they say nothing to him. Can it be that the rulers indeed know that this is truly the Christ?
- John 7:30 They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come.
- John 14:30 I will no more speak much with you, for the prince of the world comes, and he has nothing in me.
- Revelation 12:9-12 The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. I heard a loud voice in heaven, saying, “Now the salvation, the power, and the Kingdom of our God, and the authority of his Christ has come; for the accuser of our brothers has been thrown down, who accuses them before our God day and night. They overcame him because of the Lamb’s blood, and because of the word of their testimony. They didn’t love their life, even to death. Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (10 sources)
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Geneva Bible translators 1599 · Public Domain The power that was given to darkness, to oppress…
The power that was given to darkness, to oppress the light for a season.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 53 When I was daily with you in the…
53 When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.
Ver. 53. And the power of darkness] The "dark places of the earth are full of the habitations of cruelty," Psa 74:20. Creatures kept in the dark are fierce and furious. Had they known, they would never have crucified the Lord of glory, 1Co 2:8; "I did it ignorantly," saith Paul concerning his persecuting the saints, 1Ti 1:13.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Then took they him, and led him,.... The band…
Then took they him, and led him,.... The band of soldiers, the captain, and the officers of the Jews, laid hold on Jesus, and bound him, Joh 18:12 and led him out of the garden; notwithstanding the miracle he had wrought, and the humanity he had shown in healing the servant's ear; and notwithstanding his moving address to the chiefs of them; and indeed, this was a confirmation of his last words; for by this it appeared, that now was their time, and power was given to them, as the emissaries of Satan, to act against him:
and brought him into the high priest's house; where the sanhedrim were assembled; but this was not in the temple where they used to sit: it is true, indeed, that the chamber in the temple, called the chamber "Parhedrin", or "Palhedrin", was, , "the dwelling house" of the high priest, seven days before the day of atonement (k); and this was also called the "chamber of the counsellors" (l); so that had the time of year agreed, it might have been thought that this was the place that Jesus was led to; but here the high priest did not usually dwell, and it is manifestly distinguished from his own house: for it is said (m),
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"seven days before the day of atonement, they separate, or remove the high priest, "from his house", to the chamber of "Palhedrin";''
See Gill on Mat 26:3.
And Peter followed afar off; See Gill on Mat 26:58.
(k) T. Bab. Yoma, fol. 10. 1. Maimon. Hilch, Mezuza, c. 6. sect. 6. (l) T. Bab, Yoma, fol. 8. 2. (m) Misna Yoma, c. 1. sect. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain This is your hour - Before which ye could…
This is your hour - Before which ye could not take me: and the power of darkness - The time when Satan has power.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 53. I was daily with you in the…
Verse 53. I was daily with you in the temple] Alluding to the four preceding days, during the whole of which he taught in the temple, see Lu 21:37, and Mt 21:17.
This is your hour, and the power of darkness.] That is, the time in which you are permitted to unrein your malice; which ye could not do before, because God did not permit you; and so perfectly are ye under his control that neither you nor the prince of darkness can proceed a hair's breadth against me but through this permission: see at the end of the chapter. What a comfortable thought is it to the followers of Christ, that neither men nor demons can act against them but by the permission of their heavenly Father, and that he will not suffer any of those who trust in him to be tried above what they are able to bear, and will make the trial issue in their greater salvation, and in his glory!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 53. But this is your hour, and the power…
53. But this is your hour, and the power of darkness—This is your long-sought hour to destroy me; this is the Satanic power of darkness which co-operates with you. Is there a contrast between daylight and darkness? My teaching accords with the light; your deeds with the darkness.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 53. this is your hour, and the power of…
53. this is your hour, and the power of darkness] A reproach to them for their base, illegal, midnight secrecy. St Luke omits the incident of the young man with the sindon cast round his naked body, Mar_14:51-52.
the power of darkness] Rather, the authority (exousia). The power is not independent, but delegated or permitted, since the Death of Christ is part of a divine plan (Joh_18:4; Joh_19:11, &c.).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (53) This is your hour, and the power of…
(53) This is your hour, and the power of darkness.—The words are peculiar to St. Luke in this connection, but they present a point of coincidence, (1) as regards the phrase, with St. Paul (Col_1:13); and (2) as regards the thought, with St. John (Joh_14:30). In identifying the power that worked through human instruments against Him with darkness, our Lord virtually claims to be Himself the Light (Joh_8:12).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain When I was daily with you in the temple,…
When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness. These words of the Lord may signify, "It was from a cowardly fear of the people whom you felt were my friends that you did not dare to arrest me in the full light of day." But it is better to take the last clause as possessing a deeper meaning: "I have often been in your power before, when, without concealment, I taught publicly in that sacred house where you are the appointed guardians; you never dared to lay hands on me then. But this, I know, is your hour, the moment God has given up to you to effect this sad triumph, and this (i.e. the power by which you work) is the power or" darkness (i.e. the power of the spirit of darkness).
The power of spiritual darkness.
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As our Lord, declining to avail himself of the physical forces at his command, surrendered himself to the will of his assailants, he used an expression which was full of spiritual significance. "This is your hour," he said, "and the power of darkness." By this he intimated
(1) that the hour of his enemies" triumph had arrived the brief hour of their outward success and inward exultation, the dark hour of his humiliation and visible defeat; and
(2) that this passing hour was simultaneous with the prevalence of the power of darkness. Wicked men were to triumph because the forces of guilty error were for the time prevailing. We look at
I THE POWER OF DARKNESS.
1. Its spiritual nature. It is a state of spiritual blindness. We may not, with a great Greek philosopher, resolve all evil into error; but we may say that sin is continually, is universally, springing from inward blindness. Men do not see the truth; they call good evil, and evil good; they have the most false imaginations concerning all objects, from the Divine Being himself to the lowliest human duty; and hence they go far astray.
2. Its most glaring manifestations. It lays its unholy hand on innocence, on Divine Love itself, and leads it away to trial and crucifixion. It conducts the devoted servant of Christ to the brutal judge, to the shameful scaffold, to the devouring flame. It arms a vast multitude of men and leads them forth to a vain and useless strife, shedding human blood and wasting human labor, as if Christ would be pleased or could be served by such means as these. It covers with the sacred name of religion a system that holds millions of human beings in a degrading bondage. It sanctions all the sinful institutions the world has seen and suffered from.
3. Its most deplorable effects. These are not found in the deeds and the sufferings of men, but rather in their souls; the worst issue of spiritual misconception is in the utter darkness of spirit in which it ends. "If the light that is in us be darkness, how great must that darkness be!" It means
(1) False thoughts. Here were men who should have known better thinking the worst things of Jesus Christ judging him to he a criminal, to be a traitor, to be a blasphemer; and there are men amongst us who, under the power of error, think altogether wrong thoughts of God and of the Savior thoughts which do him wrong, which misrepresent him to the mind, which repel rather than attract the soul.
(2) Bad feelings. Here were men indulging in feelings of positive and perfect hatred against Jesus Christ; and there are men, misled by the power of darkness, hating instead of loving the Father of spirits, repelled from instead of being drawn towards good and true souls whom they have grievously misunderstood.
(3) Wrong purposes of heart. Under this malignant influence men are purposing to injure their fellow-men. Instead of resolving to rescue, to raise, to ennoble them,-they determine to put them down or to hold them down, to lay a hard hand upon them and keep them harmless because helpless. It is in the blinding, misleading, deteriorating effects upon the soul itself that the very worst results of darkness are to be seen.
II OUR HOPE CONCERNING IT. The "power of darkness" was coincident with "the hour" of the enemies of our Lord. And that was but an hour; it was limited to the brief period of the Passion. Then came Christ"s glorious hour the hour of his resurrection; the hour of his ascent to the right hand of Power. The prevalence of this evil power of darkness is limited in time; it will not last for ever. Innocence, purity, truth, love, righteousness, may be led away to trial and death, as they were then in the Person of Jesus Christ; but the hour of their resurrection and their triumph will arrive. Let faithful labor do its noble part, and let calm and Christian patience bring its priceless contribution, and another hour will strike than that of the foes of Christ, and another power than that of moral darkness will take the scepter and rule the world. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain
Luke
GETHSEMANE
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THE CROSS THE VICTORY AND DEFEAT OF DARKNESS
Luk 22:53.
The darkness was the right time for so dark a deed. The surface meaning of these pathetic and far-reaching words of our Lord’s in the garden to His captors is to point the correspondence between the season and the act. As He has just said, ‘He had been daily with them in the Temple,’ but in the blaze of the noontide they laid no hands upon Him. They found a congenial hour in the midnight. But the words go a great deal deeper than allusive symbolism of that sort. Looking at them as giving us a little glimpse into the thoughts and feelings of Christ, we can scarcely help tracing in them the very clear consciousness that He was the Light, and that all antagonism to Him was the work of darkness in an eminent and especial sense. But whilst this unobscured consciousness, which no mere man could venture so unqualifiedly to assert, is manifest in the words, there is also in them, to my ear, a tone of majestic resignation, as if He said, ‘There! do your worst!’ and bowed His head, as a man might do, standing breast high in the sea, that the wave might roll over Him. And there is in them, too, a shrinking as of horror from the surging upon Him of the black tide to which He bows His head.
But whilst thus pathetic and significant in their indication of the feelings of our Lord, they have a wider and a deeper meaning still, I think, if we ponder them; inasmuch as they open before us some aspects of His sufferings and eminently of His Cross, which it becomes us all to lay to heart. And it is to these that I desire to turn your attention for a few moments.
I. I see in them, then, first, this great thought, that the Cross of Jesus Christ is the centre and the meeting-point for the energies of three worlds.
‘This is your hour.’ Now our Lord habitually speaks of His sufferings, and of other points in His life, as being ‘My hour,’ by which, of course, He means the time appointed to Him by God for the doing of an appointed work. And that idea is distinctly to be attached to the use of the word here. But, on the other hand, there is emphasis laid on ‘your,’ and that hour is thereby designated as a time in which they could do as they would. It was their opportunity, or, as we say in our colloquialism, now was their time when, unhindered, they might carry into effect their purposes.
So there is given us the thought of His passion and death as being the most eminent and awful instance of men being left unchecked to work out whatsoever was in their evil hearts, and to carry into effect their blackest purposes.
But, on the other hand, there goes with the phrase the idea to which I have already referred; and ‘this is their hour,’ not merely in the sense that it was their opportunity, but also that it was the hour appointed by God and allotted them for their doing the thing which their unhindered evil passions impelled them to do. And so we are brought face to face with the most eminent instance of that great puzzle that runs through all life-how God works out His lofty designs by means of responsible agents, ‘making the wrath of men to praise Him,’ and girding Himself with the remainder.
Nor is that all. For the next words of my text bring in a third set of powers as in operation. ‘This is your hour’ lets us see man overarched by the abyss of the heavens, ‘and the power of darkness’ lets us see the deep and awful forces that are working beneath and surging upwards into humanity, and opens the subterranean volcanoes. I do not say that there is any reference here to a personal Antagonist of good, in whom these dark tendencies are focussed, but there is a distinct reference to ‘the darkness’ as a whole, a kind of organic whole, which operates upon men. Even when they think themselves to be freest, and are carrying out their own wicked designs, they are but the slaves of impulses that come straight from the dark kingdom. If I may turn from the immediate purpose of my sermon for a moment, I pray you to consider that solemn aspect of our life, a film between two firmaments, like the earth with the waters above and the waters beneath. On the one side it is open and pervious to heavenly influences, and moulded by the overarching and sovereign will, and on the other side it is all honeycombed beneath with, and open to, the uprisings of evil, straight from the bottomless pit.
But if we turn to the more immediate purpose of the words, think for a moment of the solemn and wonderful aspect which the Cross of Christ assumes, thus contemplated. Three worlds focus their energies upon it-heaven, earth, hell. Looked at from one side it is all radiant and glorious, as the transcendent exhibition of the divine love and sweetness and sacrifice and righteousness and tenderness. But the sunshine that plays upon it shifts and passes, and looked at from another point of view it is swathed in blackness, as the most awful display of man’s unbridled antagonism to the good. And looked at from yet another, it assumes a still more lurid aspect as the last stroke which the kingdom of darkness attempted to strike in defence of its ancient and solitary reign. So earth, heaven, hell, the God that works through man’s evil passions, and yet does not acquit them though He utilises them to a lofty issue; man that is evil and thinks himself free; and the kingdom of darkness that uses him as its slave-all hare part in that cross, which is thus the result of such diametrically opposite forces.
The divine government which reached its most beneficent ends through the unbridled antagonism of sinful men, and made even the dark counsels of the kingdom of darkness tributary to the diffusion of the light, works ever in the same fashion. Antagonism and obedience both work out its purposes. Let us learn to bow before that all-encompassing Providence in whose great scheme both are included. Let us not confuse ourselves by the attempt to make plain to our reason the harmony of the two certain facts-man’s freedom and God’s sovereignty. Enough for us to remember that the sin is none the less though the issue may coincide with the divine purpose, for sin lies in the motive, which is ours, not in the unintended result, which is God’s. Enough for us to realise the tremendous solemnity of the lives we live, with all sweet heavenly influences falling on them from above, and all sulphurous suggestions rising into them from the fires beneath, and to see to it that we keep our hearts open to the one, and fast closed against the other.
‘This is your hour’-a time in which you feel yourselves free, and yet are instruments in the hands of God, and also are tools in the claws of evil.
II. Still further, my text brings before us the thought that the Cross is the high-water mark of man’s sin.
‘This is the power of darkness’-the specimen instance of what it would and can do. Strange to think that, amidst all the black catalogue of evil deeds that have been done in this world from the beginning, there is one deed which is the worst, and that it is this one! Not that the doers were ‘sinners above all men’: for that is a question of knowledge and of motives, but that the deed in itself was the worst thing that ever man did. Of course I take for granted the belief that Jesus Christ is the Son of God; that He came from heaven, that He lived a life of perfect purity and beauty, and that He died on the Cross as the Gospel tells us. And taking these things for granted, is it not true that His rejection, His condemnation, and His death do throw the most awful and solemn light upon what poor humanity left to itself, and yielding to the suggestions and the impulses of the kingdom of darkness, does when it comes in contact with the Light?
It is the great crucial instance of the incapacity of the average man to behold spiritual beauty and lofty elevation of character. People lament over the blindness of embruted souls to natural beauty, to art, to high thinking, and so on; but all these, tragic as they are, are nothing as compared with this stunning fact, that perfect righteousness and perfect tenderness and ideal beauty of character walked about the world for thirty and three years, and that all the wise and religious men who came across Him thought that the best thing they could do was to crucify Him. So it has ever been from the days of Cain and Abel. As the Apostle John asks, ‘Wherefore slew be him?’ For a very good reason, ‘Because his own works were evil, and his brother’s righteous.’ That is reason enough for killing any prophets and righteous men. It was so in the past, and in modified forms it is so today. The plain fact is that humanity has in it a depth of incapacity to behold, and of angry indisposition to admire, lofty and noble lives. The power of the darkness to blind men is set forth once in the superlative degree that we may all beware of it in the lower instances, by that fact, the most tragical in the history of the world, ‘the Light shineth in the darkness, and the darkness apprehendeth it not.’
And not only does that Cross mark the high-water mark of man’s blindness, and of man’s hatred to the lofty and the true and the good, but it marks, too, the awful power that seems, by the very make of the world, to be lodged on the side of evil and against good. The dice seem to be so terribly loaded. Virtue and beauty and truth and tenderness, and all that is noble and lofty and heart-appealing, have no chance against a mere piece of savage brutality. And that fact, which has been repeated over and over again from the beginning, and so largely makes the misery of mankind, reaches its very climax, and most solemn and awful illustration, in the fact that a handful of ruffians and a detachment of Roman soldiers were able to put an end to the life of God manifest in the flesh. If we have nothing more to say about Jesus than that He lived upon earth and did works of goodness and of beauty for a few short years, and then died, and there an end, it seems to me that the story of the Death of Christ is the most despairing page in the whole history of humanity, and that it accentuates and makes still more dreadful the dreadful old puzzle of how it comes that, in a world with a God in it, evil seems to be so riotously preponderant and good seems to be ever trodden under foot. Either the Death of Christ, if He died and did not rise again, is the strongest argument in the history of mankind for rank atheism, or else it is true that He rose, the King of humanity, glorified and exalted by the vain attempts of His foes.
And now notice that this high-water mark, as I have called it, or climax of human sin, was reached through very common and ordinary transgressions. Judas betrayed Christ because he had always felt uncomfortable with his earthly tendencies beside that pure spirit, and also because he wanted to jingle the thirty pieces of silver in his pocket. The priests did Him to death because He claimed the Messiahship and to be the Son of God, and their formalism rose against Him, and their blindness to all spiritual elevation made them hate Him. Pilate sent Him to the Cross because he was a coward, and thought that the life of a Jewish peasant was a small thing to give in order to secure his position. And the mob howled at His heels, and wagged their heads as they passed by, oblivious of His miracles and His benevolence, simply because of the vulgar hatred of anything that is lofty, and because they were so absorbed in material things that they had no eyes for that radiant beauty. In the whole list of these motives there is not a sin that you and I do not commit, nor is there any one of them which may not be reproduced, and as a matter of fact, is reproduced, by hundreds and thousands in this professedly Christian land.
Oh, brethren! the actual murderers are not the worst criminals, though their deed be the worst, considered in itself. Those Roman soldiers who nailed His hands to the Cross, and went back to their barracks that night, quite comfortable and unconscious that they had been doing anything beyond their routine military duty, were innocent and white-handed compared with the men and women among us, who, with the additional evidence of the Cross, and the empty grave, and the throne in the heavens, and the Christian Church, still stand aloof and say, ‘We see no beauty in Him that we should desire Him.’ Take care lest your attitude to Jesus Christ bring the level of your criminality close up to that high-water mark, or carry it even beyond it, for it is possible to ‘crucify the Son of God afresh,’ and they who do so have the greater guilt.
III. Now, lastly, my text suggests that the temporary triumph of the darkness is the eternal victory of the light.
‘This is your hour’-not the next. ‘This is your hour.’ Sixty minutes tick, and it will be gone. When Christ was beaten He was Conqueror, and as He looked upon His Cross He said, ‘I have overcome the world.’ The eclipse which hung over the little hill and the land of Palestine, during the long hours of that slowly passing day, ended before He died. And His death was but the passing for a brief moment of the shadow of death across the bright luminary which, when the shadow has passed, shines out and ‘with new spangled beams, flames in the forehead of the morning sky.’ The darkness triumphed, and in its triumph it was overcome.
He, by dying, is the death of death. This Jonah inflicted a mortal wound on the loathly monster in whose maw He lay for three days. He, by bearing the penalty of sin, takes away the penalty of it for us all. He, in the quenching of the light of His life in the night of death, reveals God more than even He did in His life, and is never more truly the Illuminator of mankind than when He lies in the darkness of the grave and brings immortality to light. He, by His death, delivers men from the kingdom of darkness, and translates them into His own kingdom; giving them new powers for holiness, new hopes, inspiriting them to rebellion against the tyrants that have dominion over them; and thus conquering when He falls. The power of the darkness is broken like a crested wave, toppling over at its highest and dissolving in ineffectual spray.
So we have encouragement for all momentary checks and defeats, if there be such in our experience, when we are doing Christ’s work. The history of the Church repeats in all ages, generation after generation, the same law to which the Master submitted: ‘Except a corn of wheat fall into the ground and die it abideth alone; but if it die it bringeth forth much fruit.’ We conquer when we are overcome; Christ conquered so, and His servants after Him.
And now apply all these principles which I have so imperfectly stated to your own personal lives. Men and the kingdom of darkness over-reached and outwitted themselves when they slew Jesus Christ. And so all antagonism to Him, whether it be theoretical or whether it be practical, and alienation of heart only, is suicidal folly. When it most succeeds it is nearest the breaking point of utter failure, like a man sawing off the branch on which he sits. Every man that sets himself against God in Christ, either to argue Him down and talk Him out of existence, or to ‘break His bands asunder and cast away His cords,’ has begun a Sisyphean task which will never come to any good. All sin is essentially irrational and opposed to the whole motion of the universe, and must necessarily be annihilated and come to nothing. The coarse title of one of our old English plays carries a great truth in it; ‘The Devil is an Ass,’ and for the man that obeys the kingdom of darkness the right epitaph is ‘Thou fool! Oh, brothers! do not fling yourselves into that hopeless struggle. Put yourselves on the right side in this age-long conflict, of which the issue was determined before evil was, and was accomplished when Christ died. For be sure of this, that as certainly as ‘The darkness is past, and the true Light now shineth,’ so certainly all they that fight against the light-and all men fight against it who shut their eyes to it-are engaged in a conflict of which only one issue is possible, and that is defeat, bitter, complete, absolute. Rather let us all, though we be evil, and though there be a bad self in us that knows itself to be evil and hates the Light-let us all go to it. It may pain the eye, but it is the only cure for the ophthalmia. Let us go to it, spread ourselves out before it, and say, ‘Search me, O Christ, and try me, and see if there be any wicked way in me. Lead me, a blind man, into the light.’ And His answer will come: ‘I am the Light of the world; he that followeth Me shall not walk in darkness, but shall have the Light of life.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.