Luke 23
BolesLuke 23:1-25
- JESUS BEFORE PILATE AND HEROD
1 And the whole company of them rose up,—Parallel accounts of this event are found in Matthew 27:2; Matthew 27:11-14; Mark 15:1-5; John 18:28-38. Jesus had been subjected to a threefold trial before the Jews—first, before Annas, next before Caiaphas with a few members of the Sanhedrin present, and last before the entire Sanhedrin after daylight. They condemned Jesus as a blasphemer, but as they could not put him to death without the permission of the Roman authorities, they brought him before Pilate. The Roman trial also comprised three stages: (1) the first appearance before the Roman governor, Pilate; (2) the appearance before Herod Antipas, the native ruler of Galilee appointed by the Romans; and (3) the final appearance before Pilate. “The whole company” means “the assembly of the elders of the people” which composed “their council.” (Luke 22:66.) The Sanhedrin had held its session “as soon as it was day” that morning in order to ratify the previous decision; it was probably held at the palace of Caiaphas as John says: “They lead Jesus therefore from Caiaphas into the Praetorium: and it was early; and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover.” (John 18:28.) Pilate was the Roman procurator, or governor. Matthew speaks of him as “the governor.” (Matthew 27:2.) Matthew often speaks of him simply as the governor, but Mark never so speaks of him; Luke speaks of him only once as the governor. (Luke 3:1.) It is very probable that Nicodemus and Joseph of Arimathaea, members of the Sanhedrin, were not present. When Pilate became governor his first act was to bring the silver eagles of the Roman legion to Jerusalem, and to use money from the temple treasury for secular purposes; this greatly enraged the Jews.
2 And they began to accuse him,—The account of the charges against Jesus is recorded by Matthew, Mark, and John as well as by Luke. Matthew and Mark record about the same facts that are given by Luke, while John gives a much fuller record. The Sanhedrin would not enter into the praetorium, but made their charges to Pilate who came out to them. They simply wanted Pilate to ratify their decision; this he refused to do without knowing their accusation and the evidence that they had to give. The Jews felt that this was an insult to their high tribunal, the Sanhedrin. It is to be noticed that the charges they preferred against Jesus before Pilate were different from the ones they preferred against him in their own court; before the Sanhedrin he was charged with the crime of blasphemy, hut before the Roman governor he is charged with “perverting our nation, and forbidding to give tribute to Caesar, and saying that lie himself is Christ a king.” These three charges before Pilate were false; Jesus had neither perverted the Jewish nation, nor had he forbidden to pay tribute to Caesar, neither was he a “King” aspiring to an earthly throne.
3 And Pilate asked him,—Pilate simply asked Jesus if the charges were true, and especially if he was “the King of the Jews.” Before Jesus answered Pilate, he brought out clearly the distinction between a civil and a spiritual kingdom, declaring that his kingdom was “not of this world.” (John 18:36.) Jesus answered: “Thou sayest.” This was an affirmative answer. (See Luke 22:70.) All four of the writers of the gospel record Pilate’s question to Jesus in the same language. (Matthew 27:11; Mark 15:2; Luke 23:3; John 18:33.) Matthew, Mark, and Luke record Jesus’ answer in the same language, while John gives a fuller answer.
4 And Pilate said unto the chief priests—Here Pilate declares the innocence of Jesus; his judgment was not pronounced until after the private interview Pilate had with Jesus. Only John relates this interview. (John 18:33-38.) It seems that thus early in the day a multitude had now assembled, and was present with the Sanhedrin. This is the first mention of “the multitude”; it was now after daybreak; the procession of the Sanhedrin would naturally draw a crowd; some of them may have come to ask for the release of Jesus. (Mark 15:8.) There was need of haste if the condemnation went through before friends of Jesus came.
5 But they were the more urgent,—The Jews kept insisting that Pilate pass judgment on Jesus; it seems that they thought that Pilate had taken the matter too lightly; hence, they were more vigorous in repeating the charge that he perverted the nation or stirred up the people. Pilate had been convinced that Jesus had committed no crime of treason against the Roman government; he was not concerned about their being aroused over any religious teaching. In fact, Pilate did not like the Jews, and he did not care who disturbed their peace of mind so long as they remained peaceful citizens of Rome. The Jews had found that their charge against Jesus as a king did not disturb Pilate, hence they emphasized the charge that he was an insurrectionist.
6, 7 But when Pilate heard it,—The Jews had mentioned the fact that Jesus had disturbed their nation “throughout all Judaea, and beginning from Galilee,” hence Pilate is prompted to ask if Jesus “were a Galilaean.” It is probable that the Jews intended to excite prejudice against Jesus by mentioning Galilee, knowing that Pilate had no love for Herod or the Galileans. If they thought that they would excite prejudice against Jesus by speaking of Jesus as a Galilean, they were again disappointed. So soon as Pilate learned that Jesus was a Galilean, he sought to evade any responsibility by referring Jesus to Herod. Herod was in Jerusalem at that time. Some think that Pilate was not seeking to get rid of a troublesome case, but that he was seeking for an occasion to become reconciled to Herod. At any rate, Pilate sent Jesus to Herod. It was easy for Pilate to do this, as Herod was in Jerusalem at that time, probably to attend the feast.
8 Now when Herod saw Jesus,—Herod had longed to see Jesus; he had recovered from his fright that Jesus was John the Baptist raised from the dead. (Matthew 14:1-2.) Herod was still selfish; he wanted to witness some miracle; he was not interested in Jesus as the Messiah or as a Savior; he was weak and sensual and cunning, but superstitious and cruel he was revengeful. (Matthew 14:9; Luke 3:19; Luke 9:9; Luke 13:32.) Herod’s curiosity had been excited greatly by the reports that he had heard of the miracles of Jesus; he wanted to be entertained by Jesus’ working miracles; he had no further interest than to gratify his vain curiosity.
9-11 And he questioned him in many words;—Jesus had no desire to satisfy the wicked curiosity of Herod; he asked Jesus questions; we know not what the questions were, save than to know that he was not searching for the truth. Doubtless they were weak and frivolous questions, corresponding to the character of Herod. Jesus made no reply to Herod; he knew Herod’s motive, and he had no intention of satisfying his curiosity. When Herod propounded his questions to Jesus the “chief priests and the scribes stood, vehemently accusing him.” These Jews were afraid that Herod would not render a verdict in their favor; hence they loudly and piously accused Jesus; what they lacked in facts they attempted to make up in their vehement charges. Herod and his soldiers “mocked him, and arraying him in gorgeous apparel sent him back to Pilate.” Herod was greatly disappointed, and he is willing to let his bodyguard join with the Jews in reviling him. The Son of God stood before them, but they could see in him only an object of contempt and derision!
12 And Herod and Pilate became friends—Luke does not state why enmity existed between Herod and Pilate; neither does profane history record the cause of enmity between them. Some have thought it arose from some encroachment of Pilate upon the jurisdiction of Herod. Herod seems to have regarded the case of Jesus as beneath his judicial notice, and Pilate wished to escape judging the case; yet it becomes the occasion of the reconciliation between Herod and Pilate. Pilate had performed an act of courtesy toward Herod, which gave him an opportunity to become friendly with Pilate We find that Luke is the only writer that records the part that Herod had to do with this transaction. We notice that before Herod, Jesus maintained persistent silence, having not the least respect for his character, and being by no means disposed either to gratify his curiosity or recognize his authority in the matter. It is a strange affair for two Gentile rulers at enmity with each other to become reconciled in the trial of Jesus. It is probable that they both agreed in despising Jesus, and in insulting him; it is common today to see the enemies of Jesus agreeing in their opposition to the church.
13-15 And Pilate called together the chief priests—Herod sent Jesus back to Pilate, and Pilate called “the chief priests and the rulers and the people” together; we are not told why he called “the people” with the rulers; perhaps he thought Jesus might have some friends among the people who would help him plead for Jesus. Pilate was about to deliver his decree or judgment, hence if the people were present and in sympathy with Jesus, it would make it easier for Pilate to release Jesus. When they were assembled Pilate plainly told them that they had brought “this man” to him and had preferred certain charges against him, but that he had examined him in their presence and had “found no fault in this man”; he told them that their accusations against Jesus had not been sustained. Furthermore, he told them that he had sent Jesus to Herod, and that Herod had examined him, and had returned him without any charges proved against him. Pilate thus strengthens his own decree by the official judgment of Herod. He was not worthy of death; he had done nothing which seemed to be a violation of Roman law. Pilate delivers his judgment with emphatic words which imply that the Jews themselves could see that there was nothing to the charges which they made.
16 I will therefore chastise him,—Pilate was convinced that Jesus had done nothing worthy of death, or even worthy of any punishment but in order to satisfy the Jews, he offers to “chastise” Jesus and release him. “Chastise” in the original means “to bring up a child,” hence “to instruct,” “to discipline or correct.” This word is not synonymous with “punish,” but since it always inplies an infliction, it gradually took the meaning of “punishment.” “chasten” is derived from this word and properly means to “purify.” Instead of punishing Jesus with death, Pilate thought to “chastise” him in order to teach him better. The chastisement that Pilate suggested here was that of scourging. It was a Roman custom to inflict upon criminals before crucifixion such punishment; sometimes during the trial of a prisoner, the Romans inflicted scourging in order to make the prisoner confess to the crime. The Roman scourging was more severe than the Jewish; the number of lashes was not limited to forty among the Romans. The whips were fitted with bones or lead to render the blow more fearful and to tear or lacerate the flesh. The criminal was generally bound to a low block, in a stooping posture, and received the fearful blows upon the naked back. The scourging before crucifixion was generally exceedingly cruel, and victims frequently died while being scourged.
The American Revised Version omits verse 17; it seems not to occur in the best manuscripts now available. In the King James Version it is inserted and inclosed in parentheses. It is found in Matthew 27:15; Mark 15:6; John 18:39. “Now he must needs release unto them at the feast one prisoner.” Though this verse is omitted from Luke, yet the other writers and history fully establish the custom established by the Romans of releasing a prisoner at the feast; the custom was established to conciliate the Jews and make them more submissive to Roman law at their feast; the Jews gathered from all countries at Jerusalem to keep their feast, and oftentimes they were rebellious. Many insurrections among the Jews occurred at their feasts.
18, 19 But they cried out all together,—Matthew and Mark particularly describe the character of Barabbas; Matthew records the dream and message of Pilate’s wife. (Matthew 27:19.) “They” include the chief priests, the rulers, and the people; the rulers had “persuaded the multitudes that they should ask for Barabbas, and destroy Jesus.” (Matthew 27:20.) Mark mentions only the “chief priests” as being the ones who stirred up the multitude to ask the release of Barabbas. (Mark 15:11.) From Matthew we learn that Pilate himself had suggested the release of Barabbas. (Matthew 27:17.) The Jews who claimed to be sticklers for the law deliberately violate their own law in preferring to release a murderer and put to death the Messiah. (Leviticus 24:17; Numbers 35:16-24.) Peter said later in accusing the Jews of the death of Jesus that they had delivered him up, “and denied before the face of Pilate, when he had determined to release him.” He further charges them that they had denied “the Holy and Righteous One, and asked for a murderer to be granted” unto them. (Acts 3:13-14.) The multitude was made up of those who had come together during the arrest and trial of Jesus, and those who had gathered from the streets as they marched Jesus as a prisoner to Pilate’s court.
20, 21 And Pilate spake unto them again,—Pilate, like most weak men, was evidently superstitious, as the tone of his wife’s message implies. (Matthew 27:19; Matthew 27:24.) He desired to release Jesus because he knew that he was innocent and that the Jews were envious of him. The people had made their choice; it was opposed to the judgment of Pilate; Pilate asked them what lie should do with Jesus. Pilate had hoped that they would choose to release Jesus; he had put up one of the worst criminals that was held in prison at that time, thinking that surely they would choose to release Jesus rather than Barabbas;hut now when they chose to release Barabbas, Pilate seeks another way of releasing Jesus. Hence, according to Matthew and Mark, he asks what he should do with Jesus. They, in answer to this query, “shouted, saying, Crucify, crucify him.” Their clamor was so loud and so persistent that Pilate is swayed by their choice; however, lie knows that Jesus is innocent.
22 And he said unto them the third time,—Pilate was persistent in his attempt to release Jesus. He asked them the third time what wrong he had done; they had proved none of their charges; Pilate had let them know that he did not accept the evidence that they gave; furthermore, he let them know that he did not believe that Jesus had done anything worthy of death. In asking them the third time the reason for their demand, Pilate was rejecting all former charges and evidence formerly given. The Jews were as persistent in demanding the death of Jesus as Pilate was in desiring to release him. Instead of acquitting Jesus, Pilate partially laid aside his rights as a judge and asked the decision of the people. (Mark 15:12.) Pilate now, having heard their decision, accepts the situation, but strives to reason with them. If they insist on his death, they must show some crime meriting such a punishment.
Jesus had done nothing worthy of crucifixion. Instead of stopping to reason with them, Pilate should have retraced his steps and acted the part of a righteous judge and released Jesus. However, he again offered to “chastise him” and release him. Though he had found no evil in him, yet as a matter of expediency, he again proposes to conciliate the Jews by the milder punishment of scourging. The Jews saw their advantage and made the most of it.
23, 24 But they were urgent with loud voices,—The Jews with loud and importunate cries demanded that Jesus be crucified. The people led by the rulers prevailed upon Pilate to comply with their wishes. “Prevailed” implies great and persistent effort before they could induce the governor to pass sentence upon him who they knew and Pilate knew was innocent. Nothing short of death by crucifixion would satisfy their rage and bitter hatred. Pilate gave his judicial sentence after the renewed efforts to release Jesus. He had tried every means and method that he knew to release Jesus; he was too weak to exercise his own good judgment; he was too wicked to uphold a righteous judgment. He had no right to pronounce what he knew to be an unrighteous condemnation, and to relieve himself of the responsibility of a judge was impossible.
At this time Matthew records that Pilate took a basin of water and washed his hands before the multitude (Deuteronomy 21:6-9) and said: “I am innocent of the blood of this righteous man: see ye to it” (Matthew 27:24). Pilate could not have escaped full legal and moral responsibility for his cowardly surrender to the Sanhedrin; the guilt of the Pharisees and Sadducees unites in the demand for the blood of Jesus, hence they are not free from his blood. This was a bitter mockery of justice in the sentence that Pilate passed; his sentence is not according to the guilt of the prisoner, not in harmony with the testimony, but was a yielding to the hatred of the Jews toward Jesus.
25 And he released him that for insurrection and murder— The Jews had asked for the release of Barabbas instead of Jesus; they knew the character of Barabbas; they chose him, not so much because they preferred or endorsed murder, but because they hated Jesus so much. Luke omitted from his record the scourging of Jesus, the mockings of the soldiers, Pilate’s appeal to the sympathy of the Jews, their declaring him worthy of death because he made himself the Son of God, Pilate’s greater fear and his bringing Jesus again into the judgment hall, Jesus’ speaking of Pilate’s power and the greater sin of the Jews, Pilate’s seeking again to release Jesus, the declaring of the Jews that Pilate is not Caesar’s friend if he let Jesus go, Pilate’s bringing Jesus to his judgment seat on the pavement, the Jews’ answer to Pilate’s final appeal.
Luke 23:26-38
- THE
26 And when they led him away,—Jesus was led away to be crucified; Pilate had given his judicial sentence; the rulers of the Jews were now satisfied; they had won a victory. Luke’s account of the crucifixion is the fullest; Mark describes Simon of Cyrene more fully than do the others. Parallel records may be found in Matthew 27:31-34; Mark 15:20-23; John 19:16-17. As they led Jesus away, “they laid hold upon one Simon of Cyrene.” He was led out of the city, for the crucifixion took place without the gates of the city. (Leviticus 16:27; Hebrews 13:12.) Criminals were executed outside the city, and Jsus was crucified as a criminal. (Leviticus 24:14; Numbers 15:35; 1 Kings 21:13; Acts 7:58.) The four soldiers (John 19:23) under the direction of the centurion, who usually rode on horseback, led the procession; the victim to suffer followed. Simon of Cyrene came along as Jesus bore his cross , Matthew and Mark record that they compelled Simon to bear the cross of Jesus. We know nothing further of this Simon , Cyrene was an important city in northern Africa between Egypt and the territory of Carthage; many Jews resided there at this time.
Probably Simon with others had come to Jerusalem to the feast; we know that some Jews attended the feast from Cyrene. (Acts 2:10; Acts 6:9.) We know not the weight of the cross , the cross was in various forms. It was originally a simple stake; afterwards it was made of two pieces of wood crossed like the letter T; sometimes it was in the form of the letter X. The transverse beam crossed the upright beam a short distance from the top.
27 And there followed him a great multitude—This multitude was mingled with friends, foes, and those who were curious to see what was to be done. The women who followed lamented; they evidently were not of the company who shouted: “Crucify, crucify him.” The original conveys the idea that they “bewailed,” literally “beat themselves,” and “lamented,” literally “wept aloud” for him. Luke is the only writer that records this scene. Usually wailing was accompanied by beating the breast in token of grief. Women were the only ones recorded as weeping for Jesus as he marched to the place of crucifixion; women were the last at the tomb and the first at the tomb on the morning of the resurrection.
28 But Jesus turning unto them said,—This shows that the women were weeping for Jesus, and that they were not from Galilee, but Jerusalem. Jerusalem was soon to be destroyed and these women were to suffer untold evils themselves; Jesus in tenderness and lovingkindness foretold these sufferings. He was going to a glorious victory through death, not for himself, but for others, and they need not weep for him. They should weep for themselves and their children because their children would be involved in the destruction of Jerusalem. The sorrow which they were now experiencing was only the beginning of that which would soon come upon them.
29, 30 For behold, the days are coming,—The prediction here admits of application to any times of distress and calamity in the history of the Jews; but it seems to have direct reference to the sufferings that should come upon them in the destruction of Jerusalem. “Blessed are the barren” because, if they had children, they would have to see them suffer the destruction that awaited the doomed city. Such intense sufferings would characterize those days that those who had never borne children would be regarded as fortunate. Among the Jews it was considered very unfortunate for wives to be barren; but the time would come when this would be reversed. The universal dread of barrenness was felt by every Jewish female in ancient days, but the time would come when they would be glad that they were barren. This language seems to have been taken from Isaiah 54:1.
31 For if they do these things in the green tree,—Jesus here uses a common proverb to convey more vividly the awfulness of their coming sufferings. The green tree is the symbol of the righteousness and the dry tree of the wicked. (Psalms 1:3; Ezekiel 20:47.) If an innocent man should so suffer, what would be the fate of the wicked? The green tree is representative of one which bears fruit, while the dry tree represents the one that does not bear fruit, but is ready to be burned. The Jewish people were now rejecting him and leading him forth to the death of the cross; upon them would come fearful judgment. They were more guilty than those who would take no part in the crucifixion. (1 Peter 4:12-18.)
32 And there were also two others, malefactors,—“Malefactor” means evildoer; Matthew and Mark call them “robbers” (Matthew 27:38; Matthew 27:44; Mark 15:27) they were guilty of some crime, probably that of robbing. Some think that they belonged to the band of Barabbas; however, we cannot determine this. We do not know when the malefactors were condemned; it seems that they had been condemned previous to the condemnation of Jesus, and were awaiting their execution. It was prophesied that Jesus should be numbered with the transgressors, but nowhere is he called a malefactor. (Isaiah 53:12; Luke 22:37.) These malefactors were conducted by the soldiers to the place of execution and were compelled to bear their own cross.
33 And when they came unto the place—The corresponding word for “skull” in the Aramaic or Hebrew is “Golgotha,” while in the Latin it is “Calvary.” It is thought that it was called “skull” because the shape of the mountain or hill resembled a skull. Jesus was crucified between the two robbers and on the cross probably that Barabbas was to have suffered on. The governor was accustomed to crucify criminals at the Passover; it was a suitable time, as it would impress on the multitude the importance of submitting to the Roman law. They nailed Jesus to the cross; it is not known whether he was nailed to the cross before it was erected, or after it was erected; both methods were used at that time. Death did not ensue in most cases until many hours after the victim was thus affixed to the cross.
34 And Jesus said, Father, forgive them;—There are seven recorded statements that Jesus made while on the cross; this is the first one that Luke records. We do not know the chronological order of the seven recorded utterances made by Jesus on the cross; they are called “the seven words.” They are as follows: “Father, forgive them;for they know not what they do” (Luke 23:34); “Today shalt thou be with me in Paradise” (Luke 23:43); “Woman, behold, thy son!” “Behold, thy mother!” (John 19:26-27); “My God, my God, why bast thou forsaken me?” (Matthew 27:46); “I thirst” (John 19:28); “It is finished” (John 19:30); “Father, into thy hands I commend my spirit” (Luke 23:46).
They were ignorant of the enormous crime that they were committing; this ignorance, though it did not excuse . them, may have mitigated somewhat their sin. (Acts 3:17; 1 Corinthians 2:8.) “Parting his garments among them, they cast lots”; criminals were crucified naked some think that a linen cloth was bound about the loins; from John 19:23-24, it appears that the four soldiers who are engaged in the crucifixion divided some of the garments among themselves, but cast lot for his coat, as it was without a seam and woven throughout.
35 And the people stood beholding.—Both Matthew and Mark speak of the people scoffing him as they pass by; Luke does not deny this, but adds that the “rulers also scoffed at him.” Luke tells us just what they said: “He saved others; let him save himself, if this is the Christ of God, his chosen.” The rulers could not let him die in peace; they were not willing for him to have a quiet moment in which to die. They had been compelled to acknowledge his supernatural power in saving others, and should have believed on him;but they now taunt him with having lost that power when he needed it for his own deliverance; they treated him as an impostor. They thought that if he was what he claimed to he he would be able to save himself; they mocked his claim as the Son of God. They sneered at him and heaped all indignities upon him in his dying moments. How great was their sin!
36, 37 And the soldiers also mocked him,—The soldiers joined in the popular excitement and clamor. They were willing in their cruel and crude way to add to the humiliation suffering of Jesus. We are told that they brought him vinegar to drink and derided him;they mocked him and his claims to be King of the Jews. They used almost the same language that the chief priests used. (Matthew 27:42.) The rulers derided Jesus as the Christ, while the soldiers jeered him as the King of the Jews. “The Gentiles and the peoples of Israel, were gathered together, to do whatsoever” they could against Jesus. (Acts 4:27-28.) They meant that Jesus pretended to be a king and that now was the time for him to show his authority;they did not understand the nature of his kingdom.
38 And there was also a superscription over him,—It was the custom to write the crime for which the victim was dying and place it over his head on the cross. Sometimes a public crier announced it; he would follow the victim as he bore his cross and announce to the people along the way the crime for which he was to die. It seems that Pilate had written this inscription. (John 19:22.) Sometimes the inscription was written on a white tablet and hung about the neck of the criminal. In some instances all three methods were followed: one would follow or lead and announce the crime, then the victim would have a placard bound around his neck telling the crime, and then another would be placed on the cross. This inscription was written in Greek, Latin, and Hebrew so that all could read it. All four writers of the gospel give this inscription; they differ as to the wording of the inscription.
This difference is accounted for in the fact that it was written in three languages; one writer would give the translation in one of the languages, another in another language. The writers could give only the meaning of the inscription and not the words of it.
Luke 23:39-43
- THE THIEF ON THE CROSS
39 And one of the malefactors—Both Matthew and Mark say that the “robbers” or “they that were crucified with him reproached him.” (Matthew 27:44 , Mark 15:32.) Luke speaks of only one who railed upon him, and records that only one asked him if he were “the Christ,” and if he be the Christ to save himself and “us.” This is harmonized by the fact that both at first may have joined in the reproaches hurled at Jesus by the rulers and people; but one of them, being afterward convinced of the Messiahship of Jesus, repented. It seems that the climax of the picture is reached in the reproaches of his fellow sufferers. The agonies of crucifixion did not suppress nor subdue the enmity toward Jesus. If he be the Christ, then he should show his power by coming down from the cross.
40, 41 But the other answered, and rebuking him said, The rebuke was conveyed in the question: “Dost thou not even fear God?” The meaning seems to be that those who were railing upon Jesus among the rulers and chief priests did not fear God, and this malefactor, by railing upon Jesus, put himself in the class of those who did not fear God. The meaning is, have you no fear of divine justice, that at this awful moment you can taunt and jeer at an innocent man? This robber confessed that he and his fellow robber were suffering justly; that they, by their crimes and wickedness, merited in a judicial sense the punishment that they were suffering. “But this man hath done nothing amiss.” Both were soon to appear before God; Jesus had nothing to answer for, but the other had added to his former sins the sin of reviling an innocent man in his death. Even in the mind of this malefactor the commission of one of the greatest crimes that the human mind could conceive would not justify such taunts, jeers, and insults as were being heaped upon Jesus by the rabble who had gathered around the cross.
42 And he said, Jesus, remember me—The penitent malefactor now turns to Jesus and pleads that he may be remembered when Jesus comes into his kingdom. He seems to pray to Jesus, not for deliverance from the cross, nor for any present good, but for a blessing which can be conferred only after his death, which he recognized as inevitable. Some think that he had a misconception of the nature of the kingdom that Jesus was to establish, and that he thought, in some way, that Jesus would come into possession of his earthly kingdom, and that he might save him from the cross. If he understood the nature of the kingdom that Jesus was to establish he had a deeper insight into the spiritual nature of the kingdom than (lid the apostles, or anyone else, at that time. This penitent malefactor had confessed his sins, reproved his companion, defended Jesus, and now asked Jesus to remember him. We do not know how much knowledge of Jesus and his claim this robber had.
We only have Luke’s record of the account. The kingdom had not been established at this time, and this robber lived and died under the law of Moses; he must be judged by it
43 And he said unto him, Verily I say unto thee,—The answer that Jesus gave to this penitent malefactor has received many different interpretations. Jesus used his familiar form of speech to preface his answer. Jesus said to him: “Today shalt thou be with me in Paradise.” Jesus had observed the most profound silence amidst the jeers of the rulers and multitude, but now he is ready to make reply to this penitent, dying man. The statement that Jesus gave him can be understood when we know the general teachings of the Christ. “Today,” not at some time in the distant future, but this very day, you are to be associated with me in the pains and death of the cross and are to be associated with me in “Paradise.” “Paradise” originally meant “an enclosed park or pleasure-ground.” In the Septuagint Version (Genesis 2:8) it means the Garden of Eden. We are told that in Jewish theology the department of Hades where the blessed souls await the resurrection is calld “Paradise”; it is equivalent to “Abraham’s bosom.” (Luke 16:22-23.) It occurs three times in the New Testament—in this passage, 2 Corinthians 12:4; Revelation 2:7. It always seems to mean the abode of the blessed.
Some doubt that the evidence in the scripture is strong enough to warrant a belief in the intermediate state of the dead. Whatever may have been the conception of the early Hebrews with regard to the separation between the righteous and the wicked in Sheol, those of a later period did conceive a separation; hence to them Hades and Sheol designated the place of the righteous and the wicked dead; Hades was the place for the blessed and called Paradise, while the wicked dwelt in the abyss called Tartarus. Evidently Jesus did not mean that this robber would go with him to heaven that day, as it seems clear from other statements that Jesus did not go to heaven that day. His day of ascension came about forty days after that time. After Jesus was raised from the dead and appeared to Mary, when she recognized him he said to her: “Touch me not; for I am not yet ascended unto the Father.” (John 20:17.)
Luke 23:44-56
- THE BURIAL OF JESUS
44 And it was now about the sixth hour,—Parallel records of this are in Matthew 27:45-50; Mark 15:33-37; John 19:28-30. It seems that Jesus was crucified or nailed to the cross about nine o’clock Friday morning, as Mark says that “it was the third hour, and they cricified him.” (Mark 15:25.) The first three hours that Jesus remained on the cross would bring the time to twelve noon; some think that only three of the sayings of Jesus were spoken during these hours, which seems to he correct. “About the sixth hour” or twelve o’clock noon, “a darkness came over the whole land until the ninth hour.” That is, darkness came over the land of Palestine from twelve o’clock to three o’clock in the afternoon. The darkness began at “the sixth hour”; that is, twelve o’clock, and lasted until three o’clock in the afternoon. The heavy veil of the temple which separated the holy from the most holy place in the sanctuary of the temple was rent from top to bottom; this signified that a new, “living way” was consecrated, whereby all believers might come into the presence of God. It is not claimed that this darkness was caused by an eclipse, nor was it the natural darkness that precedes an earthquake; it was a miracle;this is the only way that we can account for it.
45, 46 the sun’s light failing:—we can only account for the physical phenomena that occurred by saying that a miracle was worked; the Son of God was dying and the physical elements were drooped in mourning of the awful occasion; after the darkening of the earth the sun and moon were obscured; during this time the veil of the temple was rent, which signified that the end of the temple service had come. This veil separated the temple into the two parts—holy and most holy. When this veil was rent, the distinction between the two places was destroyed, and that signified the services of the high priest and other priests were at an end. The high priest entered into the most holy place only once in the year to make an atonement for the people. (Exodus 30:10; Leviticus 16:15-17; Hebrews 9:7.) So the rending of the veil destroyed the sanctity of these two divisions of the temple. Jesus, our great high priest, entered into the most holy place to make atonement through his blood for our sins. (Hebrews 9:12-14; Hebrews 9:25-26.)
47 And when the centurion saw what was done,—Matthew records that the centurion “and they that were with him watching Jesus” “feared exceedingly.” (Matthew 27:54.) We do not know how much the centurion knew of God; he is recorded as glorifying God and saying: “Certainly this was a righteous man.” His conclusion was drawn from the physical phenomena which accompanied the death of Christ. Luke mentions several centurions who were good men. (Luke 7:2; Luke 23:47; Acts 10:1; 22:26, 27; 43.) He felt that Jesus was a righteous man when he saw the forgiving spirit and the earthquake and heard all that Jesus had said on the cross.
48, 49 And all the multitudes that came together—The people had been urged on to their course by the chief priests and rulers; it seems that some had been held back. When they saw the remarkable character they were troubled and left the scene smiting their breasts as an expression of extreme grief and deep mental anguish. Jesus had died earlier than some die on the cross. Sometimes the victim on the cross would not expire for one or two days; the Jews wanted to hasten the death of Jesus and the two who were crucified with him by breaking their bones. (John 19:31-32.) However, when they came to examine Jesus’ body they found that he was dead, and they broke the bones of the two malefactors to hasten their death, so that they would not remain on the cross over the Sabbath. It is strange that they would be so particular about the Sabbath when they were committing the high crime of crucifying the Son of God! They were fulfilling the statement that Jesus had made to them when he said that they were “blind guides, that strain out the gnat, and swallow the camel!” (Matthew 23:24.) A study of those who were present at the crucifixion leads us to group them into four classes.
They were as follows: (1) the centurion and his soldiers; (2) the Jewish leaders; (3) the women who were his disciples, and who “stood afar off”; (4) and the crowd or multitude that gathered around the cross. This group of women who had “followed with him from Galilee” appeared to be a different group of women from those who followed him as he bore his cross. (See verse 27.) This group of women included the mother of Jesus.
50-52 And behold, a man named Joseph,—Parallel records of the burial of Jesus are found in Matthew 27:57-61; Mark 15:42-47; John 19:31-42. All of the records recite that Joseph of Arimathea was a disciple of Jesus. John records that he was a disciple, “but secretly for fear of the Jews” was not an open disciple. However, Mark records him as going to Pilate “boldly” and asking for the body of Jesus. He was a member of the Sanhedrin, a good, just, and rich man. He had not voted with the council to condemn Jesus; he alone is named as not agreeing to the verdict of the council, but it is probable that Nicodemus, who is present, must have voted against the decision of the Sanhedrin.
It is not known whether Joseph or Nicodemus were present, though it is specifically stated that Joseph “had not consented to their counsel and deed.” The exact location of Arimathea is not known, but some think that it was about six miles north of Jerusalem. Luke describes the faith of Joseph by saying that he “was looking for the kingdom of God.” This shows that he expected the Messiah and expected the kingdom of God to be set up. His boldness in asking Pilate for the body of Jesus is put in contrast with his being a secret disciple of Jesus; it is hard to understand why he should be so timid during the life of Jesus, yet so bold as to ask Pilate for his body. John is the only writer who informs us that Nicodemus was with Joseph in the burial of Jesus. (John 19:38-39.) We have only three mentions of Nicodemus in the New Testament, and John is the only writer that mentions Nicodemus. (John 3:1-9;:50; 19:39.)
53 And he took it down, and wrapped it—Joseph had “asked” or made an urgent request of Pilate for the body of Jesus. He was aided by Nicodemus and perhaps by some servants, as he was a “rich man.” He took the body from the cross and “wrapped it in a linen cloth.” This was a “winding sheet” in which the body of the dead was wrapped; the mummies of Egypt were wrapped in “fine linen”; the body of Jesus was wrapped “in a clean linen cloth,” according to Matthew. Mark records that Joseph “bought a linen cloth” (Mark 15:46), and John records that Nicodemus brought “a, mixture of myrrh and aloes, about a hundred pounds” (John 19:39), and in this way they embalmed the body of Jesus and placed it in Joseph’s new tomb. Both Matthew and John state that it was a “new tomb”; this “new tomb” was hewn out of rock. The tombs of the Jews were generally cut out of solid rock; sometimes they were below the level of the ground, but often they were above the ground on the sides of hills and mountains. It seems that the tomb of Joseph was the family vault.
Joseph being a rich man could give the body of Jesus such a burial. The prophecy of Isaiah was fulfilled here, “and they made his grave with the wicked, and with a rich man in his death.” (Isaiah 53:9.)
54 And it was the day of the Preparation,—The day before the Sabbath was called the day of Preparation; hence this was the sixth day of the week, or what we call Friday. Matthew and Mark say nothing about the “day of the Preparation,” but both Luke and John mention it. The Sabbath “drew on,” or literally “began to dawn,” meaning the evening light of the Sabbath, not the morning; it was the dawn at sunset, for the Sabbath began at sunset. The women of Galilee observed where and how the body of Jesus was placed. Luke does not here speak of the twelve-hour day which began with sunrise, but the twenty-four-hour day which began at sunset.
55 And the women, who had come with him—These women had followed from Galilee; they watched where the body of Jesus was placed. Evidently the Jews had also observed what Joseph and Nicodemus had done; they were little concerned now since Jesus was dead as to what would be done with his body. It seems that while Joseph and Nicodemus were burying the body the Jews had gone to Pilate and asked that a guard be placed around the tomb. Though Matthew did not speak of that day as being “the Preparation” day as did Luke and John, yet Matthew speaks of “the day after the Preparation.” (Matthew 27:62.) This group of women from Galilee had often ministered to Jesus; they were standing afar off during the dreadful scene of the crucifixion, and are now observing the burial of his body.
56 And they returned, and prepared spices and ointments.—Luke (Luke 23:54) notes that “the sabbath drew on” after the burial on Friday afternoon; the Sabbath began at 6:00 P.M.; then Luke notes that the women rested during the Sabbath, which would be Friday night and Saturday. The spices and perfumes that they prepared would complete the proper embalming of the body; these were bought and prepared, but owing to the late hour, seemed to be laid aside until after the Sabbath. They rested on that day according to the commandment of Moses. (Exodus 12:16; Exodus 20:8-11; Deuteronomy 5:1-15.) The teachings of Jesus served to make them careful observers of the moral law as well as the law regulating the Sabbath. Some think that the two Marys remained too long at the tomb to make purchases on Friday. Matthew (27:62-66) records the sealing and guarding of the tomb, the chief priests and Pharisees asking Pilate to make the sepulchre secure, and his granting their request.