Luke 24

Luke 24:1

The Denial by Peter

Then they arrest the Lord and lead Him out of the garden. Their destination is the house of the high priest. There lives the man who must maintain the connection between God and His people. This man is the great instrument of satan to radically establish the separation between God and His people.

At a distance Peter follows the crowd with his Lord in their midst. He makes use of the darkness to follow unobtrusively. He loves the Lord and therefore he follows. He is afraid of the people and therefore he follows at a distance. If we tremble for people, it is because we have not been with God.

The enemies of the Lord who captured Him have delivered their Arrestee, but they must remain available. It has become cold. That is why they kindle a fire. The cold outside also indicates the temperature of their cold hearts. Peter takes his place in their midst and identifies himself with the mockers (Psalms 1:1). After following the Lord at a distance, a participation in warming himself to the fire of the Lord’s enemies can’t fail. Whoever distances himself from the Lord automatically moves in the direction of the world. Peter is not an enemy of the Lord, but at this moment he is an enemy of His cross (Philippians 3:18).

The fire not only gives warmth, but also light. It is not a sharp light and Peter thinks he is relatively safe. Then he is recognized by a servant-girl who looks intently at him. She discovers in him someone who was also “with Him” and says that out loud to the others. Peter is shocked by the discovery. A servant-girl frightens the apostle. Instead of confessing the Lord, he reacts to the woman with an outright denial to know the Lord. Later in his letter he will write about always being ready to give an account (1 Peter 3:15). He does so after he has learned the humbling lesson he is learning here.

Peter is not ready for this giving an account because he did not pray in view of the temptation in which he finds himself now. This first wrong step leads to following steps that are worse and lead further away from God. Shortly after that another person sees him and makes a remark, this time to Peter personally, that he is one “of them too”. The woman said that he was with the Lord, this one says that he belongs to the disciples of the Lord. After his denial belonging to the Lord, he now firmly denies to belong to the disciples of the Lord.

After denying the Lord the second time, an hour passes. For an hour, Peter had already been among the Lord’s enemies, with a denial twice. His conscience cannot be quiet. Yet he remains where he is, and he warms himself with the Lord’s enemies to the fire they have made.

Then comes the third confrontation. He is recognized again. This time he betrays his origins through his dialect. Peter will not only have warmed up, but also talked with the enemies of his Lord. He can only have participated in their vain conversations. He is unable to testify of his Lord, by his false position and his double denial. On this third discovery, Peter once again denies that he knows the Lord Jesus. This time he pretends not to understand the other. He says as much as: ‘What are you actually talking about? You’re telling me something I’ve never heard of.’

After this far-reaching denial, even while he is still speaking, the rooster crows, as the Lord has said. Just as He controls the heart of men to give Him what He needs, so He controls the animal He needs. At this unusual time he lets the rooster crow to remind His failing disciple of His word.

A crowing rooster is the symbol of awakening. The Lord makes the rooster crow to awaken Peter’s conscience. But there is not only an awakened conscience. There is also the Lord. Without Him, an awakened conscience ends in despair and suicide, as with Judas. To true disciples He shows His face. He never fails. Just as He did not previously fail in His faithfulness to warn, so He does not hide His face from Peter after he has denied Him.

Amid all the mockery and abuse, He turns around and looks at Peter. Suffering does not occupy Him so much that He forgets Peter. When He looks at Peter, Peter remembers the word the Lord said about his denial. The memory of this leads Peter to repentance. He goes out and weeps bitterly. The tears are tears of true repentance about who he himself is and what he has come to. Also now God still leads people to repentance and conversion through His Word. God’s Word is a mirror that shows man who he is in his sinfulness.

Luke 24:2

The Denial by Peter

Then they arrest the Lord and lead Him out of the garden. Their destination is the house of the high priest. There lives the man who must maintain the connection between God and His people. This man is the great instrument of satan to radically establish the separation between God and His people.

At a distance Peter follows the crowd with his Lord in their midst. He makes use of the darkness to follow unobtrusively. He loves the Lord and therefore he follows. He is afraid of the people and therefore he follows at a distance. If we tremble for people, it is because we have not been with God.

The enemies of the Lord who captured Him have delivered their Arrestee, but they must remain available. It has become cold. That is why they kindle a fire. The cold outside also indicates the temperature of their cold hearts. Peter takes his place in their midst and identifies himself with the mockers (Psalms 1:1). After following the Lord at a distance, a participation in warming himself to the fire of the Lord’s enemies can’t fail. Whoever distances himself from the Lord automatically moves in the direction of the world. Peter is not an enemy of the Lord, but at this moment he is an enemy of His cross (Philippians 3:18).

The fire not only gives warmth, but also light. It is not a sharp light and Peter thinks he is relatively safe. Then he is recognized by a servant-girl who looks intently at him. She discovers in him someone who was also “with Him” and says that out loud to the others. Peter is shocked by the discovery. A servant-girl frightens the apostle. Instead of confessing the Lord, he reacts to the woman with an outright denial to know the Lord. Later in his letter he will write about always being ready to give an account (1 Peter 3:15). He does so after he has learned the humbling lesson he is learning here.

Peter is not ready for this giving an account because he did not pray in view of the temptation in which he finds himself now. This first wrong step leads to following steps that are worse and lead further away from God. Shortly after that another person sees him and makes a remark, this time to Peter personally, that he is one “of them too”. The woman said that he was with the Lord, this one says that he belongs to the disciples of the Lord. After his denial belonging to the Lord, he now firmly denies to belong to the disciples of the Lord.

After denying the Lord the second time, an hour passes. For an hour, Peter had already been among the Lord’s enemies, with a denial twice. His conscience cannot be quiet. Yet he remains where he is, and he warms himself with the Lord’s enemies to the fire they have made.

Then comes the third confrontation. He is recognized again. This time he betrays his origins through his dialect. Peter will not only have warmed up, but also talked with the enemies of his Lord. He can only have participated in their vain conversations. He is unable to testify of his Lord, by his false position and his double denial. On this third discovery, Peter once again denies that he knows the Lord Jesus. This time he pretends not to understand the other. He says as much as: ‘What are you actually talking about? You’re telling me something I’ve never heard of.’

After this far-reaching denial, even while he is still speaking, the rooster crows, as the Lord has said. Just as He controls the heart of men to give Him what He needs, so He controls the animal He needs. At this unusual time he lets the rooster crow to remind His failing disciple of His word.

A crowing rooster is the symbol of awakening. The Lord makes the rooster crow to awaken Peter’s conscience. But there is not only an awakened conscience. There is also the Lord. Without Him, an awakened conscience ends in despair and suicide, as with Judas. To true disciples He shows His face. He never fails. Just as He did not previously fail in His faithfulness to warn, so He does not hide His face from Peter after he has denied Him.

Amid all the mockery and abuse, He turns around and looks at Peter. Suffering does not occupy Him so much that He forgets Peter. When He looks at Peter, Peter remembers the word the Lord said about his denial. The memory of this leads Peter to repentance. He goes out and weeps bitterly. The tears are tears of true repentance about who he himself is and what he has come to. Also now God still leads people to repentance and conversion through His Word. God’s Word is a mirror that shows man who he is in his sinfulness.

Luke 24:3

The Denial by Peter

Then they arrest the Lord and lead Him out of the garden. Their destination is the house of the high priest. There lives the man who must maintain the connection between God and His people. This man is the great instrument of satan to radically establish the separation between God and His people.

At a distance Peter follows the crowd with his Lord in their midst. He makes use of the darkness to follow unobtrusively. He loves the Lord and therefore he follows. He is afraid of the people and therefore he follows at a distance. If we tremble for people, it is because we have not been with God.

The enemies of the Lord who captured Him have delivered their Arrestee, but they must remain available. It has become cold. That is why they kindle a fire. The cold outside also indicates the temperature of their cold hearts. Peter takes his place in their midst and identifies himself with the mockers (Psalms 1:1). After following the Lord at a distance, a participation in warming himself to the fire of the Lord’s enemies can’t fail. Whoever distances himself from the Lord automatically moves in the direction of the world. Peter is not an enemy of the Lord, but at this moment he is an enemy of His cross (Philippians 3:18).

The fire not only gives warmth, but also light. It is not a sharp light and Peter thinks he is relatively safe. Then he is recognized by a servant-girl who looks intently at him. She discovers in him someone who was also “with Him” and says that out loud to the others. Peter is shocked by the discovery. A servant-girl frightens the apostle. Instead of confessing the Lord, he reacts to the woman with an outright denial to know the Lord. Later in his letter he will write about always being ready to give an account (1 Peter 3:15). He does so after he has learned the humbling lesson he is learning here.

Peter is not ready for this giving an account because he did not pray in view of the temptation in which he finds himself now. This first wrong step leads to following steps that are worse and lead further away from God. Shortly after that another person sees him and makes a remark, this time to Peter personally, that he is one “of them too”. The woman said that he was with the Lord, this one says that he belongs to the disciples of the Lord. After his denial belonging to the Lord, he now firmly denies to belong to the disciples of the Lord.

After denying the Lord the second time, an hour passes. For an hour, Peter had already been among the Lord’s enemies, with a denial twice. His conscience cannot be quiet. Yet he remains where he is, and he warms himself with the Lord’s enemies to the fire they have made.

Then comes the third confrontation. He is recognized again. This time he betrays his origins through his dialect. Peter will not only have warmed up, but also talked with the enemies of his Lord. He can only have participated in their vain conversations. He is unable to testify of his Lord, by his false position and his double denial. On this third discovery, Peter once again denies that he knows the Lord Jesus. This time he pretends not to understand the other. He says as much as: ‘What are you actually talking about? You’re telling me something I’ve never heard of.’

After this far-reaching denial, even while he is still speaking, the rooster crows, as the Lord has said. Just as He controls the heart of men to give Him what He needs, so He controls the animal He needs. At this unusual time he lets the rooster crow to remind His failing disciple of His word.

A crowing rooster is the symbol of awakening. The Lord makes the rooster crow to awaken Peter’s conscience. But there is not only an awakened conscience. There is also the Lord. Without Him, an awakened conscience ends in despair and suicide, as with Judas. To true disciples He shows His face. He never fails. Just as He did not previously fail in His faithfulness to warn, so He does not hide His face from Peter after he has denied Him.

Amid all the mockery and abuse, He turns around and looks at Peter. Suffering does not occupy Him so much that He forgets Peter. When He looks at Peter, Peter remembers the word the Lord said about his denial. The memory of this leads Peter to repentance. He goes out and weeps bitterly. The tears are tears of true repentance about who he himself is and what he has come to. Also now God still leads people to repentance and conversion through His Word. God’s Word is a mirror that shows man who he is in his sinfulness.

Luke 24:4

The Denial by Peter

Then they arrest the Lord and lead Him out of the garden. Their destination is the house of the high priest. There lives the man who must maintain the connection between God and His people. This man is the great instrument of satan to radically establish the separation between God and His people.

At a distance Peter follows the crowd with his Lord in their midst. He makes use of the darkness to follow unobtrusively. He loves the Lord and therefore he follows. He is afraid of the people and therefore he follows at a distance. If we tremble for people, it is because we have not been with God.

The enemies of the Lord who captured Him have delivered their Arrestee, but they must remain available. It has become cold. That is why they kindle a fire. The cold outside also indicates the temperature of their cold hearts. Peter takes his place in their midst and identifies himself with the mockers (Psalms 1:1). After following the Lord at a distance, a participation in warming himself to the fire of the Lord’s enemies can’t fail. Whoever distances himself from the Lord automatically moves in the direction of the world. Peter is not an enemy of the Lord, but at this moment he is an enemy of His cross (Philippians 3:18).

The fire not only gives warmth, but also light. It is not a sharp light and Peter thinks he is relatively safe. Then he is recognized by a servant-girl who looks intently at him. She discovers in him someone who was also “with Him” and says that out loud to the others. Peter is shocked by the discovery. A servant-girl frightens the apostle. Instead of confessing the Lord, he reacts to the woman with an outright denial to know the Lord. Later in his letter he will write about always being ready to give an account (1 Peter 3:15). He does so after he has learned the humbling lesson he is learning here.

Peter is not ready for this giving an account because he did not pray in view of the temptation in which he finds himself now. This first wrong step leads to following steps that are worse and lead further away from God. Shortly after that another person sees him and makes a remark, this time to Peter personally, that he is one “of them too”. The woman said that he was with the Lord, this one says that he belongs to the disciples of the Lord. After his denial belonging to the Lord, he now firmly denies to belong to the disciples of the Lord.

After denying the Lord the second time, an hour passes. For an hour, Peter had already been among the Lord’s enemies, with a denial twice. His conscience cannot be quiet. Yet he remains where he is, and he warms himself with the Lord’s enemies to the fire they have made.

Then comes the third confrontation. He is recognized again. This time he betrays his origins through his dialect. Peter will not only have warmed up, but also talked with the enemies of his Lord. He can only have participated in their vain conversations. He is unable to testify of his Lord, by his false position and his double denial. On this third discovery, Peter once again denies that he knows the Lord Jesus. This time he pretends not to understand the other. He says as much as: ‘What are you actually talking about? You’re telling me something I’ve never heard of.’

After this far-reaching denial, even while he is still speaking, the rooster crows, as the Lord has said. Just as He controls the heart of men to give Him what He needs, so He controls the animal He needs. At this unusual time he lets the rooster crow to remind His failing disciple of His word.

A crowing rooster is the symbol of awakening. The Lord makes the rooster crow to awaken Peter’s conscience. But there is not only an awakened conscience. There is also the Lord. Without Him, an awakened conscience ends in despair and suicide, as with Judas. To true disciples He shows His face. He never fails. Just as He did not previously fail in His faithfulness to warn, so He does not hide His face from Peter after he has denied Him.

Amid all the mockery and abuse, He turns around and looks at Peter. Suffering does not occupy Him so much that He forgets Peter. When He looks at Peter, Peter remembers the word the Lord said about his denial. The memory of this leads Peter to repentance. He goes out and weeps bitterly. The tears are tears of true repentance about who he himself is and what he has come to. Also now God still leads people to repentance and conversion through His Word. God’s Word is a mirror that shows man who he is in his sinfulness.

Luke 24:5

The Denial by Peter

Then they arrest the Lord and lead Him out of the garden. Their destination is the house of the high priest. There lives the man who must maintain the connection between God and His people. This man is the great instrument of satan to radically establish the separation between God and His people.

At a distance Peter follows the crowd with his Lord in their midst. He makes use of the darkness to follow unobtrusively. He loves the Lord and therefore he follows. He is afraid of the people and therefore he follows at a distance. If we tremble for people, it is because we have not been with God.

The enemies of the Lord who captured Him have delivered their Arrestee, but they must remain available. It has become cold. That is why they kindle a fire. The cold outside also indicates the temperature of their cold hearts. Peter takes his place in their midst and identifies himself with the mockers (Psalms 1:1). After following the Lord at a distance, a participation in warming himself to the fire of the Lord’s enemies can’t fail. Whoever distances himself from the Lord automatically moves in the direction of the world. Peter is not an enemy of the Lord, but at this moment he is an enemy of His cross (Philippians 3:18).

The fire not only gives warmth, but also light. It is not a sharp light and Peter thinks he is relatively safe. Then he is recognized by a servant-girl who looks intently at him. She discovers in him someone who was also “with Him” and says that out loud to the others. Peter is shocked by the discovery. A servant-girl frightens the apostle. Instead of confessing the Lord, he reacts to the woman with an outright denial to know the Lord. Later in his letter he will write about always being ready to give an account (1 Peter 3:15). He does so after he has learned the humbling lesson he is learning here.

Peter is not ready for this giving an account because he did not pray in view of the temptation in which he finds himself now. This first wrong step leads to following steps that are worse and lead further away from God. Shortly after that another person sees him and makes a remark, this time to Peter personally, that he is one “of them too”. The woman said that he was with the Lord, this one says that he belongs to the disciples of the Lord. After his denial belonging to the Lord, he now firmly denies to belong to the disciples of the Lord.

After denying the Lord the second time, an hour passes. For an hour, Peter had already been among the Lord’s enemies, with a denial twice. His conscience cannot be quiet. Yet he remains where he is, and he warms himself with the Lord’s enemies to the fire they have made.

Then comes the third confrontation. He is recognized again. This time he betrays his origins through his dialect. Peter will not only have warmed up, but also talked with the enemies of his Lord. He can only have participated in their vain conversations. He is unable to testify of his Lord, by his false position and his double denial. On this third discovery, Peter once again denies that he knows the Lord Jesus. This time he pretends not to understand the other. He says as much as: ‘What are you actually talking about? You’re telling me something I’ve never heard of.’

After this far-reaching denial, even while he is still speaking, the rooster crows, as the Lord has said. Just as He controls the heart of men to give Him what He needs, so He controls the animal He needs. At this unusual time he lets the rooster crow to remind His failing disciple of His word.

A crowing rooster is the symbol of awakening. The Lord makes the rooster crow to awaken Peter’s conscience. But there is not only an awakened conscience. There is also the Lord. Without Him, an awakened conscience ends in despair and suicide, as with Judas. To true disciples He shows His face. He never fails. Just as He did not previously fail in His faithfulness to warn, so He does not hide His face from Peter after he has denied Him.

Amid all the mockery and abuse, He turns around and looks at Peter. Suffering does not occupy Him so much that He forgets Peter. When He looks at Peter, Peter remembers the word the Lord said about his denial. The memory of this leads Peter to repentance. He goes out and weeps bitterly. The tears are tears of true repentance about who he himself is and what he has come to. Also now God still leads people to repentance and conversion through His Word. God’s Word is a mirror that shows man who he is in his sinfulness.

Luke 24:6

The Denial by Peter

Then they arrest the Lord and lead Him out of the garden. Their destination is the house of the high priest. There lives the man who must maintain the connection between God and His people. This man is the great instrument of satan to radically establish the separation between God and His people.

At a distance Peter follows the crowd with his Lord in their midst. He makes use of the darkness to follow unobtrusively. He loves the Lord and therefore he follows. He is afraid of the people and therefore he follows at a distance. If we tremble for people, it is because we have not been with God.

The enemies of the Lord who captured Him have delivered their Arrestee, but they must remain available. It has become cold. That is why they kindle a fire. The cold outside also indicates the temperature of their cold hearts. Peter takes his place in their midst and identifies himself with the mockers (Psalms 1:1). After following the Lord at a distance, a participation in warming himself to the fire of the Lord’s enemies can’t fail. Whoever distances himself from the Lord automatically moves in the direction of the world. Peter is not an enemy of the Lord, but at this moment he is an enemy of His cross (Philippians 3:18).

The fire not only gives warmth, but also light. It is not a sharp light and Peter thinks he is relatively safe. Then he is recognized by a servant-girl who looks intently at him. She discovers in him someone who was also “with Him” and says that out loud to the others. Peter is shocked by the discovery. A servant-girl frightens the apostle. Instead of confessing the Lord, he reacts to the woman with an outright denial to know the Lord. Later in his letter he will write about always being ready to give an account (1 Peter 3:15). He does so after he has learned the humbling lesson he is learning here.

Peter is not ready for this giving an account because he did not pray in view of the temptation in which he finds himself now. This first wrong step leads to following steps that are worse and lead further away from God. Shortly after that another person sees him and makes a remark, this time to Peter personally, that he is one “of them too”. The woman said that he was with the Lord, this one says that he belongs to the disciples of the Lord. After his denial belonging to the Lord, he now firmly denies to belong to the disciples of the Lord.

After denying the Lord the second time, an hour passes. For an hour, Peter had already been among the Lord’s enemies, with a denial twice. His conscience cannot be quiet. Yet he remains where he is, and he warms himself with the Lord’s enemies to the fire they have made.

Then comes the third confrontation. He is recognized again. This time he betrays his origins through his dialect. Peter will not only have warmed up, but also talked with the enemies of his Lord. He can only have participated in their vain conversations. He is unable to testify of his Lord, by his false position and his double denial. On this third discovery, Peter once again denies that he knows the Lord Jesus. This time he pretends not to understand the other. He says as much as: ‘What are you actually talking about? You’re telling me something I’ve never heard of.’

After this far-reaching denial, even while he is still speaking, the rooster crows, as the Lord has said. Just as He controls the heart of men to give Him what He needs, so He controls the animal He needs. At this unusual time he lets the rooster crow to remind His failing disciple of His word.

A crowing rooster is the symbol of awakening. The Lord makes the rooster crow to awaken Peter’s conscience. But there is not only an awakened conscience. There is also the Lord. Without Him, an awakened conscience ends in despair and suicide, as with Judas. To true disciples He shows His face. He never fails. Just as He did not previously fail in His faithfulness to warn, so He does not hide His face from Peter after he has denied Him.

Amid all the mockery and abuse, He turns around and looks at Peter. Suffering does not occupy Him so much that He forgets Peter. When He looks at Peter, Peter remembers the word the Lord said about his denial. The memory of this leads Peter to repentance. He goes out and weeps bitterly. The tears are tears of true repentance about who he himself is and what he has come to. Also now God still leads people to repentance and conversion through His Word. God’s Word is a mirror that shows man who he is in his sinfulness.

Luke 24:7

Mocked and Beaten

While the Lord has brought Peter to repentance and Peter weeps bitter tears of repentance outside the circle of mockery, He is mocked and beaten by those who are holding Him in custody. Evil man’s hands attack Him Who is the eternal and holy God. Their tongues spit words that cover Him with derision.

Luke does not recount the interrogation by Caiaphas. He describes the mockery and mistreatment after it. They are having fun with Him. They want to see what is true of His prophetic gifts. They cover the face of Him Who came to give sight to the blind to mock Him. They beat Him and challenge Him to say who hit Him.

The Lord endures all this mockery and mistreatment without saying a word. He is like a sheep that is dumb to his shearers (Isaiah 53:7). Luke further summarizes everything under “many other things against Him, blaspheming” they say to Him. It has all touched the Lord deeply. His creatures, whom He has showered with goodness, stand up against Him, their Creator, and humiliate Him to the depths of His soul. It is only the beginning of the mockery and abuse.

Luke 24:8

Mocked and Beaten

While the Lord has brought Peter to repentance and Peter weeps bitter tears of repentance outside the circle of mockery, He is mocked and beaten by those who are holding Him in custody. Evil man’s hands attack Him Who is the eternal and holy God. Their tongues spit words that cover Him with derision.

Luke does not recount the interrogation by Caiaphas. He describes the mockery and mistreatment after it. They are having fun with Him. They want to see what is true of His prophetic gifts. They cover the face of Him Who came to give sight to the blind to mock Him. They beat Him and challenge Him to say who hit Him.

The Lord endures all this mockery and mistreatment without saying a word. He is like a sheep that is dumb to his shearers (Isaiah 53:7). Luke further summarizes everything under “many other things against Him, blaspheming” they say to Him. It has all touched the Lord deeply. His creatures, whom He has showered with goodness, stand up against Him, their Creator, and humiliate Him to the depths of His soul. It is only the beginning of the mockery and abuse.

Luke 24:9

Mocked and Beaten

While the Lord has brought Peter to repentance and Peter weeps bitter tears of repentance outside the circle of mockery, He is mocked and beaten by those who are holding Him in custody. Evil man’s hands attack Him Who is the eternal and holy God. Their tongues spit words that cover Him with derision.

Luke does not recount the interrogation by Caiaphas. He describes the mockery and mistreatment after it. They are having fun with Him. They want to see what is true of His prophetic gifts. They cover the face of Him Who came to give sight to the blind to mock Him. They beat Him and challenge Him to say who hit Him.

The Lord endures all this mockery and mistreatment without saying a word. He is like a sheep that is dumb to his shearers (Isaiah 53:7). Luke further summarizes everything under “many other things against Him, blaspheming” they say to Him. It has all touched the Lord deeply. His creatures, whom He has showered with goodness, stand up against Him, their Creator, and humiliate Him to the depths of His soul. It is only the beginning of the mockery and abuse.

Luke 24:10

Before the Council

After the servants have thus been busy with Him during the night, the leaders of the people come together and bring Him before their Council. The Council asks Him whether He is the Christ. He answers that question. It is a question about His Person. But He answers in a way that He holds them responsible for their actions and appeals to their conscience. He says they will not believe it if He says He is. It makes no sense to answer their question in the affirmative.

Even a possible question to them as to whether they believe this is of no use, according to the Lord. He knows that they will not answer Him, as has been shown on a previous occasion (Luke 20:7). It is also certain that they will not let Him go, in any case.

Then the Lord continues with a statement about the place He will take as the Son of Man at the right hand of the power of God. This goes beyond the fact that He is the Christ, the Messiah for His people. If they have rejected Him as the Messiah, He will take the place of glory as the Son of Man, but through death.

They draw the right conclusion from His words, which is confirmed by the Lord. They conclude their hearing by stating that they no longer need any further testimony. The confession of the truth which they have heard from His mouth is for them the ground of His condemnation.

Luke 24:11

Before the Council

After the servants have thus been busy with Him during the night, the leaders of the people come together and bring Him before their Council. The Council asks Him whether He is the Christ. He answers that question. It is a question about His Person. But He answers in a way that He holds them responsible for their actions and appeals to their conscience. He says they will not believe it if He says He is. It makes no sense to answer their question in the affirmative.

Even a possible question to them as to whether they believe this is of no use, according to the Lord. He knows that they will not answer Him, as has been shown on a previous occasion (Luke 20:7). It is also certain that they will not let Him go, in any case.

Then the Lord continues with a statement about the place He will take as the Son of Man at the right hand of the power of God. This goes beyond the fact that He is the Christ, the Messiah for His people. If they have rejected Him as the Messiah, He will take the place of glory as the Son of Man, but through death.

They draw the right conclusion from His words, which is confirmed by the Lord. They conclude their hearing by stating that they no longer need any further testimony. The confession of the truth which they have heard from His mouth is for them the ground of His condemnation.

Luke 24:12

Before the Council

After the servants have thus been busy with Him during the night, the leaders of the people come together and bring Him before their Council. The Council asks Him whether He is the Christ. He answers that question. It is a question about His Person. But He answers in a way that He holds them responsible for their actions and appeals to their conscience. He says they will not believe it if He says He is. It makes no sense to answer their question in the affirmative.

Even a possible question to them as to whether they believe this is of no use, according to the Lord. He knows that they will not answer Him, as has been shown on a previous occasion (Luke 20:7). It is also certain that they will not let Him go, in any case.

Then the Lord continues with a statement about the place He will take as the Son of Man at the right hand of the power of God. This goes beyond the fact that He is the Christ, the Messiah for His people. If they have rejected Him as the Messiah, He will take the place of glory as the Son of Man, but through death.

They draw the right conclusion from His words, which is confirmed by the Lord. They conclude their hearing by stating that they no longer need any further testimony. The confession of the truth which they have heard from His mouth is for them the ground of His condemnation.

Luke 24:13

Before the Council

After the servants have thus been busy with Him during the night, the leaders of the people come together and bring Him before their Council. The Council asks Him whether He is the Christ. He answers that question. It is a question about His Person. But He answers in a way that He holds them responsible for their actions and appeals to their conscience. He says they will not believe it if He says He is. It makes no sense to answer their question in the affirmative.

Even a possible question to them as to whether they believe this is of no use, according to the Lord. He knows that they will not answer Him, as has been shown on a previous occasion (Luke 20:7). It is also certain that they will not let Him go, in any case.

Then the Lord continues with a statement about the place He will take as the Son of Man at the right hand of the power of God. This goes beyond the fact that He is the Christ, the Messiah for His people. If they have rejected Him as the Messiah, He will take the place of glory as the Son of Man, but through death.

They draw the right conclusion from His words, which is confirmed by the Lord. They conclude their hearing by stating that they no longer need any further testimony. The confession of the truth which they have heard from His mouth is for them the ground of His condemnation.

Luke 24:14

Before the Council

After the servants have thus been busy with Him during the night, the leaders of the people come together and bring Him before their Council. The Council asks Him whether He is the Christ. He answers that question. It is a question about His Person. But He answers in a way that He holds them responsible for their actions and appeals to their conscience. He says they will not believe it if He says He is. It makes no sense to answer their question in the affirmative.

Even a possible question to them as to whether they believe this is of no use, according to the Lord. He knows that they will not answer Him, as has been shown on a previous occasion (Luke 20:7). It is also certain that they will not let Him go, in any case.

Then the Lord continues with a statement about the place He will take as the Son of Man at the right hand of the power of God. This goes beyond the fact that He is the Christ, the Messiah for His people. If they have rejected Him as the Messiah, He will take the place of glory as the Son of Man, but through death.

They draw the right conclusion from His words, which is confirmed by the Lord. They conclude their hearing by stating that they no longer need any further testimony. The confession of the truth which they have heard from His mouth is for them the ground of His condemnation.

Luke 24:15

Before the Council

After the servants have thus been busy with Him during the night, the leaders of the people come together and bring Him before their Council. The Council asks Him whether He is the Christ. He answers that question. It is a question about His Person. But He answers in a way that He holds them responsible for their actions and appeals to their conscience. He says they will not believe it if He says He is. It makes no sense to answer their question in the affirmative.

Even a possible question to them as to whether they believe this is of no use, according to the Lord. He knows that they will not answer Him, as has been shown on a previous occasion (Luke 20:7). It is also certain that they will not let Him go, in any case.

Then the Lord continues with a statement about the place He will take as the Son of Man at the right hand of the power of God. This goes beyond the fact that He is the Christ, the Messiah for His people. If they have rejected Him as the Messiah, He will take the place of glory as the Son of Man, but through death.

They draw the right conclusion from His words, which is confirmed by the Lord. They conclude their hearing by stating that they no longer need any further testimony. The confession of the truth which they have heard from His mouth is for them the ground of His condemnation.

Luke 24:17

Before Pilate

There is no one who takes the side of the Lord. They all stand up against Him and together they bring Him before Pilate (who was governor of Palestine from 26-35 AD). The Lord allows them to deal with Him without resisting or defending Himself (Isaiah 53:7). No threatening language comes out of His mouth. His surrender into the hands of His enemies is impressive.

When they stand before Pilate, the accusations come out in full force. They must and will show Pilate what a great criminal he has before him. Cunning as they are, before Pilate they do not accuse the Lord of religious transgressions, but of political transgressions.

Every accusation is – how could it be otherwise – a conscious, coarse lie. The leaders of the people act solely for their own sake. People who do so use all possible means to safeguard their own interests. If the truth must perish for that, they settle with Him Who is the truth.

The Lord Jesus has not misled the people anywhere, but has insisted in every preaching on submission to God. Those who in reality cannot bend under the Roman yoke and from time to time erupt in fierce resistance, are the prosecutors who stand at the forefront here to express their ‘loyalty’ to the Romans.

Also that He would have forbidden to pay taxes to Caesar, is a coarse lie. They know better from the spies they sent out not so long ago. The Lord has pressed them to the heart that they will render to Caesar the things that are Caesar’s and no less to God the things that are God’s (Luke 20:20-25). That He says of Himself that He is Christ, a King, is true and therefore cannot be called an accusation. This is only small compared to the blindness of the unbelief that denies their own Messiah. By the way, did He not leave them when they wanted to make Him King (John 6:15)?

Pilate goes into the last accusation, because it is the only accusation that is of interest to him. He asks the Lord a question about this. He does not ask whether He is a King, but whether He is “the King of the Jews”. That is not how the Jews want to call Him, but Pilate does so. The Lord answers his question in the affirmative.

After everything Pilate has heard from both the chief priests and the Lord, he comes to the conclusion that he cannot find guilt in “this man”. The expression ‘man’ for the Lord Jesus emphasizes that it is about Him as the true Man of God. It is the first testimony of the innocence of “this man” of the six testimonies of it in this chapter (Luke 23:4; 14; 15; 22; 41; 47).

He is the Sinless One. He is innocent and so Pilate should have let the Lord go. He doesn’t do that. He knows the feelings of the people and their rebelliousness. That is why he operates carefully, taking care not to do anything they necessarily don’t want to happen.

The leaders of the hate campaign have no intention of accepting Pilate’s statement. They bring forward that the Lord by His teachings sets the people against Roman authority. And, they underline, this is not an incident. This dangerous Man has been doing this for a long time and everywhere. He started it in Galilee and continued it in Judea. His influence is great, and so He must be silenced forever.

Luke 24:18

Before Pilate

There is no one who takes the side of the Lord. They all stand up against Him and together they bring Him before Pilate (who was governor of Palestine from 26-35 AD). The Lord allows them to deal with Him without resisting or defending Himself (Isaiah 53:7). No threatening language comes out of His mouth. His surrender into the hands of His enemies is impressive.

When they stand before Pilate, the accusations come out in full force. They must and will show Pilate what a great criminal he has before him. Cunning as they are, before Pilate they do not accuse the Lord of religious transgressions, but of political transgressions.

Every accusation is – how could it be otherwise – a conscious, coarse lie. The leaders of the people act solely for their own sake. People who do so use all possible means to safeguard their own interests. If the truth must perish for that, they settle with Him Who is the truth.

The Lord Jesus has not misled the people anywhere, but has insisted in every preaching on submission to God. Those who in reality cannot bend under the Roman yoke and from time to time erupt in fierce resistance, are the prosecutors who stand at the forefront here to express their ‘loyalty’ to the Romans.

Also that He would have forbidden to pay taxes to Caesar, is a coarse lie. They know better from the spies they sent out not so long ago. The Lord has pressed them to the heart that they will render to Caesar the things that are Caesar’s and no less to God the things that are God’s (Luke 20:20-25). That He says of Himself that He is Christ, a King, is true and therefore cannot be called an accusation. This is only small compared to the blindness of the unbelief that denies their own Messiah. By the way, did He not leave them when they wanted to make Him King (John 6:15)?

Pilate goes into the last accusation, because it is the only accusation that is of interest to him. He asks the Lord a question about this. He does not ask whether He is a King, but whether He is “the King of the Jews”. That is not how the Jews want to call Him, but Pilate does so. The Lord answers his question in the affirmative.

After everything Pilate has heard from both the chief priests and the Lord, he comes to the conclusion that he cannot find guilt in “this man”. The expression ‘man’ for the Lord Jesus emphasizes that it is about Him as the true Man of God. It is the first testimony of the innocence of “this man” of the six testimonies of it in this chapter (Luke 23:4; 14; 15; 22; 41; 47).

He is the Sinless One. He is innocent and so Pilate should have let the Lord go. He doesn’t do that. He knows the feelings of the people and their rebelliousness. That is why he operates carefully, taking care not to do anything they necessarily don’t want to happen.

The leaders of the hate campaign have no intention of accepting Pilate’s statement. They bring forward that the Lord by His teachings sets the people against Roman authority. And, they underline, this is not an incident. This dangerous Man has been doing this for a long time and everywhere. He started it in Galilee and continued it in Judea. His influence is great, and so He must be silenced forever.

Luke 24:19

Before Pilate

There is no one who takes the side of the Lord. They all stand up against Him and together they bring Him before Pilate (who was governor of Palestine from 26-35 AD). The Lord allows them to deal with Him without resisting or defending Himself (Isaiah 53:7). No threatening language comes out of His mouth. His surrender into the hands of His enemies is impressive.

When they stand before Pilate, the accusations come out in full force. They must and will show Pilate what a great criminal he has before him. Cunning as they are, before Pilate they do not accuse the Lord of religious transgressions, but of political transgressions.

Every accusation is – how could it be otherwise – a conscious, coarse lie. The leaders of the people act solely for their own sake. People who do so use all possible means to safeguard their own interests. If the truth must perish for that, they settle with Him Who is the truth.

The Lord Jesus has not misled the people anywhere, but has insisted in every preaching on submission to God. Those who in reality cannot bend under the Roman yoke and from time to time erupt in fierce resistance, are the prosecutors who stand at the forefront here to express their ‘loyalty’ to the Romans.

Also that He would have forbidden to pay taxes to Caesar, is a coarse lie. They know better from the spies they sent out not so long ago. The Lord has pressed them to the heart that they will render to Caesar the things that are Caesar’s and no less to God the things that are God’s (Luke 20:20-25). That He says of Himself that He is Christ, a King, is true and therefore cannot be called an accusation. This is only small compared to the blindness of the unbelief that denies their own Messiah. By the way, did He not leave them when they wanted to make Him King (John 6:15)?

Pilate goes into the last accusation, because it is the only accusation that is of interest to him. He asks the Lord a question about this. He does not ask whether He is a King, but whether He is “the King of the Jews”. That is not how the Jews want to call Him, but Pilate does so. The Lord answers his question in the affirmative.

After everything Pilate has heard from both the chief priests and the Lord, he comes to the conclusion that he cannot find guilt in “this man”. The expression ‘man’ for the Lord Jesus emphasizes that it is about Him as the true Man of God. It is the first testimony of the innocence of “this man” of the six testimonies of it in this chapter (Luke 23:4; 14; 15; 22; 41; 47).

He is the Sinless One. He is innocent and so Pilate should have let the Lord go. He doesn’t do that. He knows the feelings of the people and their rebelliousness. That is why he operates carefully, taking care not to do anything they necessarily don’t want to happen.

The leaders of the hate campaign have no intention of accepting Pilate’s statement. They bring forward that the Lord by His teachings sets the people against Roman authority. And, they underline, this is not an incident. This dangerous Man has been doing this for a long time and everywhere. He started it in Galilee and continued it in Judea. His influence is great, and so He must be silenced forever.

Luke 24:20

Before Pilate

There is no one who takes the side of the Lord. They all stand up against Him and together they bring Him before Pilate (who was governor of Palestine from 26-35 AD). The Lord allows them to deal with Him without resisting or defending Himself (Isaiah 53:7). No threatening language comes out of His mouth. His surrender into the hands of His enemies is impressive.

When they stand before Pilate, the accusations come out in full force. They must and will show Pilate what a great criminal he has before him. Cunning as they are, before Pilate they do not accuse the Lord of religious transgressions, but of political transgressions.

Every accusation is – how could it be otherwise – a conscious, coarse lie. The leaders of the people act solely for their own sake. People who do so use all possible means to safeguard their own interests. If the truth must perish for that, they settle with Him Who is the truth.

The Lord Jesus has not misled the people anywhere, but has insisted in every preaching on submission to God. Those who in reality cannot bend under the Roman yoke and from time to time erupt in fierce resistance, are the prosecutors who stand at the forefront here to express their ‘loyalty’ to the Romans.

Also that He would have forbidden to pay taxes to Caesar, is a coarse lie. They know better from the spies they sent out not so long ago. The Lord has pressed them to the heart that they will render to Caesar the things that are Caesar’s and no less to God the things that are God’s (Luke 20:20-25). That He says of Himself that He is Christ, a King, is true and therefore cannot be called an accusation. This is only small compared to the blindness of the unbelief that denies their own Messiah. By the way, did He not leave them when they wanted to make Him King (John 6:15)?

Pilate goes into the last accusation, because it is the only accusation that is of interest to him. He asks the Lord a question about this. He does not ask whether He is a King, but whether He is “the King of the Jews”. That is not how the Jews want to call Him, but Pilate does so. The Lord answers his question in the affirmative.

After everything Pilate has heard from both the chief priests and the Lord, he comes to the conclusion that he cannot find guilt in “this man”. The expression ‘man’ for the Lord Jesus emphasizes that it is about Him as the true Man of God. It is the first testimony of the innocence of “this man” of the six testimonies of it in this chapter (Luke 23:4; 14; 15; 22; 41; 47).

He is the Sinless One. He is innocent and so Pilate should have let the Lord go. He doesn’t do that. He knows the feelings of the people and their rebelliousness. That is why he operates carefully, taking care not to do anything they necessarily don’t want to happen.

The leaders of the hate campaign have no intention of accepting Pilate’s statement. They bring forward that the Lord by His teachings sets the people against Roman authority. And, they underline, this is not an incident. This dangerous Man has been doing this for a long time and everywhere. He started it in Galilee and continued it in Judea. His influence is great, and so He must be silenced forever.

Luke 24:21

Before Pilate

There is no one who takes the side of the Lord. They all stand up against Him and together they bring Him before Pilate (who was governor of Palestine from 26-35 AD). The Lord allows them to deal with Him without resisting or defending Himself (Isaiah 53:7). No threatening language comes out of His mouth. His surrender into the hands of His enemies is impressive.

When they stand before Pilate, the accusations come out in full force. They must and will show Pilate what a great criminal he has before him. Cunning as they are, before Pilate they do not accuse the Lord of religious transgressions, but of political transgressions.

Every accusation is – how could it be otherwise – a conscious, coarse lie. The leaders of the people act solely for their own sake. People who do so use all possible means to safeguard their own interests. If the truth must perish for that, they settle with Him Who is the truth.

The Lord Jesus has not misled the people anywhere, but has insisted in every preaching on submission to God. Those who in reality cannot bend under the Roman yoke and from time to time erupt in fierce resistance, are the prosecutors who stand at the forefront here to express their ‘loyalty’ to the Romans.

Also that He would have forbidden to pay taxes to Caesar, is a coarse lie. They know better from the spies they sent out not so long ago. The Lord has pressed them to the heart that they will render to Caesar the things that are Caesar’s and no less to God the things that are God’s (Luke 20:20-25). That He says of Himself that He is Christ, a King, is true and therefore cannot be called an accusation. This is only small compared to the blindness of the unbelief that denies their own Messiah. By the way, did He not leave them when they wanted to make Him King (John 6:15)?

Pilate goes into the last accusation, because it is the only accusation that is of interest to him. He asks the Lord a question about this. He does not ask whether He is a King, but whether He is “the King of the Jews”. That is not how the Jews want to call Him, but Pilate does so. The Lord answers his question in the affirmative.

After everything Pilate has heard from both the chief priests and the Lord, he comes to the conclusion that he cannot find guilt in “this man”. The expression ‘man’ for the Lord Jesus emphasizes that it is about Him as the true Man of God. It is the first testimony of the innocence of “this man” of the six testimonies of it in this chapter (Luke 23:4; 14; 15; 22; 41; 47).

He is the Sinless One. He is innocent and so Pilate should have let the Lord go. He doesn’t do that. He knows the feelings of the people and their rebelliousness. That is why he operates carefully, taking care not to do anything they necessarily don’t want to happen.

The leaders of the hate campaign have no intention of accepting Pilate’s statement. They bring forward that the Lord by His teachings sets the people against Roman authority. And, they underline, this is not an incident. This dangerous Man has been doing this for a long time and everywhere. He started it in Galilee and continued it in Judea. His influence is great, and so He must be silenced forever.

Luke 24:22

Before Herod

By indicating the area where the Lord taught, the leaders give Pilate a way out. He sees a possibility to get rid of this Prisoner without getting his hands dirty. He asks whether “the man” is a Galilean. When Pilate hears that He indeed comes from Galilee, the area where Herod is in charge, he sends Him to Herod. The Lord does not have to leave Jerusalem for this, because Herod is in Jerusalem those very days.

To Herod, this is a great opportunity. He sees a long cherished wish come fulfilled. He had wanted to see the Lord for so long (Luke 9:9). He had already heard so much about Him. Now he gets the opportunity, without asking for it or searching for it. That makes him very glad. But it is not the kind of gladness with which a sinner comes to the Lord Jesus to be redeemed by Him of his sins (cf. Luke 19:6). It is the gladness of a spoiled child getting a fervently coveted toy to have fun with.

Herod would like to see some sign from the Lord. He wants the Lord to entertain him with some magic. Herod sees no more in Him than a person with extraordinary gifts, things that astonish a person. He is out for thrills. His conscience is completely out of order.

Many people look at the Lord Jesus in the way of Herod. He is a great miracle worker, at least that is what is claimed of Him, but they want to experience that for themselves. They visit manifestations of so-called divine power hoping that it will bring them something. It can be about the kick and also about solving a mental or physical problem.

Herod does his utmost to get something out of the Lord, but the Lord does not say a word. He doesn’t go into anything. He will have looked at Herod during all his questions, but not with eyes like a flame of fire. The Lord stands before Herod in all the dignity of the perfectly Innocent. He is not in the hands of Herod, but in the hands of God.

Just like before Pilate, the leaders of the people also accuse the Lord vehemently when He stands before Herod. If Herod then gets nothing to see from Him, all that’s left is to have some fun with this silent Prisoner. Herod and his soldiers play a game with Him, showing their contempt for Him. They mock Him. When the game is over, Herod puts on Him a beautiful robe, a mocking robe. He has said that He is a King, hasn’t He? Then he will treat Him like this. So Herod sends Him back to Pilate.

In their common contempt for Christ, the sworn enemies find each other. The enmity between them melts like snow in the sun and they become friends. Hostility against Christ connects the hearts of people who are natural enemies. In the darkness, the powers of darkness unite.

In these two persons who are both representatives of an empire, we recognize the future union between the beast coming up out of the earth, the antichrist, and the beast coming up out of the sea. Herod is a picture of the antichrist, the false king of the mass of apostate Jews (Revelation 13:11-18). Pilate is a picture of the beast, which is the dictator of the restored Western Roman Empire (Revelation 13:1-10).

Luke 24:23

Before Herod

By indicating the area where the Lord taught, the leaders give Pilate a way out. He sees a possibility to get rid of this Prisoner without getting his hands dirty. He asks whether “the man” is a Galilean. When Pilate hears that He indeed comes from Galilee, the area where Herod is in charge, he sends Him to Herod. The Lord does not have to leave Jerusalem for this, because Herod is in Jerusalem those very days.

To Herod, this is a great opportunity. He sees a long cherished wish come fulfilled. He had wanted to see the Lord for so long (Luke 9:9). He had already heard so much about Him. Now he gets the opportunity, without asking for it or searching for it. That makes him very glad. But it is not the kind of gladness with which a sinner comes to the Lord Jesus to be redeemed by Him of his sins (cf. Luke 19:6). It is the gladness of a spoiled child getting a fervently coveted toy to have fun with.

Herod would like to see some sign from the Lord. He wants the Lord to entertain him with some magic. Herod sees no more in Him than a person with extraordinary gifts, things that astonish a person. He is out for thrills. His conscience is completely out of order.

Many people look at the Lord Jesus in the way of Herod. He is a great miracle worker, at least that is what is claimed of Him, but they want to experience that for themselves. They visit manifestations of so-called divine power hoping that it will bring them something. It can be about the kick and also about solving a mental or physical problem.

Herod does his utmost to get something out of the Lord, but the Lord does not say a word. He doesn’t go into anything. He will have looked at Herod during all his questions, but not with eyes like a flame of fire. The Lord stands before Herod in all the dignity of the perfectly Innocent. He is not in the hands of Herod, but in the hands of God.

Just like before Pilate, the leaders of the people also accuse the Lord vehemently when He stands before Herod. If Herod then gets nothing to see from Him, all that’s left is to have some fun with this silent Prisoner. Herod and his soldiers play a game with Him, showing their contempt for Him. They mock Him. When the game is over, Herod puts on Him a beautiful robe, a mocking robe. He has said that He is a King, hasn’t He? Then he will treat Him like this. So Herod sends Him back to Pilate.

In their common contempt for Christ, the sworn enemies find each other. The enmity between them melts like snow in the sun and they become friends. Hostility against Christ connects the hearts of people who are natural enemies. In the darkness, the powers of darkness unite.

In these two persons who are both representatives of an empire, we recognize the future union between the beast coming up out of the earth, the antichrist, and the beast coming up out of the sea. Herod is a picture of the antichrist, the false king of the mass of apostate Jews (Revelation 13:11-18). Pilate is a picture of the beast, which is the dictator of the restored Western Roman Empire (Revelation 13:1-10).

Luke 24:24

Before Herod

By indicating the area where the Lord taught, the leaders give Pilate a way out. He sees a possibility to get rid of this Prisoner without getting his hands dirty. He asks whether “the man” is a Galilean. When Pilate hears that He indeed comes from Galilee, the area where Herod is in charge, he sends Him to Herod. The Lord does not have to leave Jerusalem for this, because Herod is in Jerusalem those very days.

To Herod, this is a great opportunity. He sees a long cherished wish come fulfilled. He had wanted to see the Lord for so long (Luke 9:9). He had already heard so much about Him. Now he gets the opportunity, without asking for it or searching for it. That makes him very glad. But it is not the kind of gladness with which a sinner comes to the Lord Jesus to be redeemed by Him of his sins (cf. Luke 19:6). It is the gladness of a spoiled child getting a fervently coveted toy to have fun with.

Herod would like to see some sign from the Lord. He wants the Lord to entertain him with some magic. Herod sees no more in Him than a person with extraordinary gifts, things that astonish a person. He is out for thrills. His conscience is completely out of order.

Many people look at the Lord Jesus in the way of Herod. He is a great miracle worker, at least that is what is claimed of Him, but they want to experience that for themselves. They visit manifestations of so-called divine power hoping that it will bring them something. It can be about the kick and also about solving a mental or physical problem.

Herod does his utmost to get something out of the Lord, but the Lord does not say a word. He doesn’t go into anything. He will have looked at Herod during all his questions, but not with eyes like a flame of fire. The Lord stands before Herod in all the dignity of the perfectly Innocent. He is not in the hands of Herod, but in the hands of God.

Just like before Pilate, the leaders of the people also accuse the Lord vehemently when He stands before Herod. If Herod then gets nothing to see from Him, all that’s left is to have some fun with this silent Prisoner. Herod and his soldiers play a game with Him, showing their contempt for Him. They mock Him. When the game is over, Herod puts on Him a beautiful robe, a mocking robe. He has said that He is a King, hasn’t He? Then he will treat Him like this. So Herod sends Him back to Pilate.

In their common contempt for Christ, the sworn enemies find each other. The enmity between them melts like snow in the sun and they become friends. Hostility against Christ connects the hearts of people who are natural enemies. In the darkness, the powers of darkness unite.

In these two persons who are both representatives of an empire, we recognize the future union between the beast coming up out of the earth, the antichrist, and the beast coming up out of the sea. Herod is a picture of the antichrist, the false king of the mass of apostate Jews (Revelation 13:11-18). Pilate is a picture of the beast, which is the dictator of the restored Western Roman Empire (Revelation 13:1-10).

Luke 24:25

Before Herod

By indicating the area where the Lord taught, the leaders give Pilate a way out. He sees a possibility to get rid of this Prisoner without getting his hands dirty. He asks whether “the man” is a Galilean. When Pilate hears that He indeed comes from Galilee, the area where Herod is in charge, he sends Him to Herod. The Lord does not have to leave Jerusalem for this, because Herod is in Jerusalem those very days.

To Herod, this is a great opportunity. He sees a long cherished wish come fulfilled. He had wanted to see the Lord for so long (Luke 9:9). He had already heard so much about Him. Now he gets the opportunity, without asking for it or searching for it. That makes him very glad. But it is not the kind of gladness with which a sinner comes to the Lord Jesus to be redeemed by Him of his sins (cf. Luke 19:6). It is the gladness of a spoiled child getting a fervently coveted toy to have fun with.

Herod would like to see some sign from the Lord. He wants the Lord to entertain him with some magic. Herod sees no more in Him than a person with extraordinary gifts, things that astonish a person. He is out for thrills. His conscience is completely out of order.

Many people look at the Lord Jesus in the way of Herod. He is a great miracle worker, at least that is what is claimed of Him, but they want to experience that for themselves. They visit manifestations of so-called divine power hoping that it will bring them something. It can be about the kick and also about solving a mental or physical problem.

Herod does his utmost to get something out of the Lord, but the Lord does not say a word. He doesn’t go into anything. He will have looked at Herod during all his questions, but not with eyes like a flame of fire. The Lord stands before Herod in all the dignity of the perfectly Innocent. He is not in the hands of Herod, but in the hands of God.

Just like before Pilate, the leaders of the people also accuse the Lord vehemently when He stands before Herod. If Herod then gets nothing to see from Him, all that’s left is to have some fun with this silent Prisoner. Herod and his soldiers play a game with Him, showing their contempt for Him. They mock Him. When the game is over, Herod puts on Him a beautiful robe, a mocking robe. He has said that He is a King, hasn’t He? Then he will treat Him like this. So Herod sends Him back to Pilate.

In their common contempt for Christ, the sworn enemies find each other. The enmity between them melts like snow in the sun and they become friends. Hostility against Christ connects the hearts of people who are natural enemies. In the darkness, the powers of darkness unite.

In these two persons who are both representatives of an empire, we recognize the future union between the beast coming up out of the earth, the antichrist, and the beast coming up out of the sea. Herod is a picture of the antichrist, the false king of the mass of apostate Jews (Revelation 13:11-18). Pilate is a picture of the beast, which is the dictator of the restored Western Roman Empire (Revelation 13:1-10).

Luke 24:26

Before Herod

By indicating the area where the Lord taught, the leaders give Pilate a way out. He sees a possibility to get rid of this Prisoner without getting his hands dirty. He asks whether “the man” is a Galilean. When Pilate hears that He indeed comes from Galilee, the area where Herod is in charge, he sends Him to Herod. The Lord does not have to leave Jerusalem for this, because Herod is in Jerusalem those very days.

To Herod, this is a great opportunity. He sees a long cherished wish come fulfilled. He had wanted to see the Lord for so long (Luke 9:9). He had already heard so much about Him. Now he gets the opportunity, without asking for it or searching for it. That makes him very glad. But it is not the kind of gladness with which a sinner comes to the Lord Jesus to be redeemed by Him of his sins (cf. Luke 19:6). It is the gladness of a spoiled child getting a fervently coveted toy to have fun with.

Herod would like to see some sign from the Lord. He wants the Lord to entertain him with some magic. Herod sees no more in Him than a person with extraordinary gifts, things that astonish a person. He is out for thrills. His conscience is completely out of order.

Many people look at the Lord Jesus in the way of Herod. He is a great miracle worker, at least that is what is claimed of Him, but they want to experience that for themselves. They visit manifestations of so-called divine power hoping that it will bring them something. It can be about the kick and also about solving a mental or physical problem.

Herod does his utmost to get something out of the Lord, but the Lord does not say a word. He doesn’t go into anything. He will have looked at Herod during all his questions, but not with eyes like a flame of fire. The Lord stands before Herod in all the dignity of the perfectly Innocent. He is not in the hands of Herod, but in the hands of God.

Just like before Pilate, the leaders of the people also accuse the Lord vehemently when He stands before Herod. If Herod then gets nothing to see from Him, all that’s left is to have some fun with this silent Prisoner. Herod and his soldiers play a game with Him, showing their contempt for Him. They mock Him. When the game is over, Herod puts on Him a beautiful robe, a mocking robe. He has said that He is a King, hasn’t He? Then he will treat Him like this. So Herod sends Him back to Pilate.

In their common contempt for Christ, the sworn enemies find each other. The enmity between them melts like snow in the sun and they become friends. Hostility against Christ connects the hearts of people who are natural enemies. In the darkness, the powers of darkness unite.

In these two persons who are both representatives of an empire, we recognize the future union between the beast coming up out of the earth, the antichrist, and the beast coming up out of the sea. Herod is a picture of the antichrist, the false king of the mass of apostate Jews (Revelation 13:11-18). Pilate is a picture of the beast, which is the dictator of the restored Western Roman Empire (Revelation 13:1-10).

Luke 24:27

Before Herod

By indicating the area where the Lord taught, the leaders give Pilate a way out. He sees a possibility to get rid of this Prisoner without getting his hands dirty. He asks whether “the man” is a Galilean. When Pilate hears that He indeed comes from Galilee, the area where Herod is in charge, he sends Him to Herod. The Lord does not have to leave Jerusalem for this, because Herod is in Jerusalem those very days.

To Herod, this is a great opportunity. He sees a long cherished wish come fulfilled. He had wanted to see the Lord for so long (Luke 9:9). He had already heard so much about Him. Now he gets the opportunity, without asking for it or searching for it. That makes him very glad. But it is not the kind of gladness with which a sinner comes to the Lord Jesus to be redeemed by Him of his sins (cf. Luke 19:6). It is the gladness of a spoiled child getting a fervently coveted toy to have fun with.

Herod would like to see some sign from the Lord. He wants the Lord to entertain him with some magic. Herod sees no more in Him than a person with extraordinary gifts, things that astonish a person. He is out for thrills. His conscience is completely out of order.

Many people look at the Lord Jesus in the way of Herod. He is a great miracle worker, at least that is what is claimed of Him, but they want to experience that for themselves. They visit manifestations of so-called divine power hoping that it will bring them something. It can be about the kick and also about solving a mental or physical problem.

Herod does his utmost to get something out of the Lord, but the Lord does not say a word. He doesn’t go into anything. He will have looked at Herod during all his questions, but not with eyes like a flame of fire. The Lord stands before Herod in all the dignity of the perfectly Innocent. He is not in the hands of Herod, but in the hands of God.

Just like before Pilate, the leaders of the people also accuse the Lord vehemently when He stands before Herod. If Herod then gets nothing to see from Him, all that’s left is to have some fun with this silent Prisoner. Herod and his soldiers play a game with Him, showing their contempt for Him. They mock Him. When the game is over, Herod puts on Him a beautiful robe, a mocking robe. He has said that He is a King, hasn’t He? Then he will treat Him like this. So Herod sends Him back to Pilate.

In their common contempt for Christ, the sworn enemies find each other. The enmity between them melts like snow in the sun and they become friends. Hostility against Christ connects the hearts of people who are natural enemies. In the darkness, the powers of darkness unite.

In these two persons who are both representatives of an empire, we recognize the future union between the beast coming up out of the earth, the antichrist, and the beast coming up out of the sea. Herod is a picture of the antichrist, the false king of the mass of apostate Jews (Revelation 13:11-18). Pilate is a picture of the beast, which is the dictator of the restored Western Roman Empire (Revelation 13:1-10).

Luke 24:28

Before Herod

By indicating the area where the Lord taught, the leaders give Pilate a way out. He sees a possibility to get rid of this Prisoner without getting his hands dirty. He asks whether “the man” is a Galilean. When Pilate hears that He indeed comes from Galilee, the area where Herod is in charge, he sends Him to Herod. The Lord does not have to leave Jerusalem for this, because Herod is in Jerusalem those very days.

To Herod, this is a great opportunity. He sees a long cherished wish come fulfilled. He had wanted to see the Lord for so long (Luke 9:9). He had already heard so much about Him. Now he gets the opportunity, without asking for it or searching for it. That makes him very glad. But it is not the kind of gladness with which a sinner comes to the Lord Jesus to be redeemed by Him of his sins (cf. Luke 19:6). It is the gladness of a spoiled child getting a fervently coveted toy to have fun with.

Herod would like to see some sign from the Lord. He wants the Lord to entertain him with some magic. Herod sees no more in Him than a person with extraordinary gifts, things that astonish a person. He is out for thrills. His conscience is completely out of order.

Many people look at the Lord Jesus in the way of Herod. He is a great miracle worker, at least that is what is claimed of Him, but they want to experience that for themselves. They visit manifestations of so-called divine power hoping that it will bring them something. It can be about the kick and also about solving a mental or physical problem.

Herod does his utmost to get something out of the Lord, but the Lord does not say a word. He doesn’t go into anything. He will have looked at Herod during all his questions, but not with eyes like a flame of fire. The Lord stands before Herod in all the dignity of the perfectly Innocent. He is not in the hands of Herod, but in the hands of God.

Just like before Pilate, the leaders of the people also accuse the Lord vehemently when He stands before Herod. If Herod then gets nothing to see from Him, all that’s left is to have some fun with this silent Prisoner. Herod and his soldiers play a game with Him, showing their contempt for Him. They mock Him. When the game is over, Herod puts on Him a beautiful robe, a mocking robe. He has said that He is a King, hasn’t He? Then he will treat Him like this. So Herod sends Him back to Pilate.

In their common contempt for Christ, the sworn enemies find each other. The enmity between them melts like snow in the sun and they become friends. Hostility against Christ connects the hearts of people who are natural enemies. In the darkness, the powers of darkness unite.

In these two persons who are both representatives of an empire, we recognize the future union between the beast coming up out of the earth, the antichrist, and the beast coming up out of the sea. Herod is a picture of the antichrist, the false king of the mass of apostate Jews (Revelation 13:11-18). Pilate is a picture of the beast, which is the dictator of the restored Western Roman Empire (Revelation 13:1-10).

Luke 24:29

Pilate Acknowledges the Innocence of the Lord

Pilate now tries through diplomatic means, through consultation and persuasion, to satisfy the instigators of this unfortunate event to him. He is trying to please everyone. For this consultation he summons the leaders of this uproar. He repeats their accusation. They brought “this man” to him on the accusation that He incites the people to rebellion. He points out that he has fulfilled his obligations by examining Him, even in their presence. It will be clear to them that he, Pilate, cannot be accused of bias or procrastination. But honest is fair, he must conclude that their accusation has no basis.

Thus, after Luke 23:4, he gives a second testimony of the innocence of the Lord. He immediately adds a third testimony of His innocence. He does this to reinforce his conclusion, hoping that the Jews will see the reasonableness of his arguments. Herod also found no guilt in Him, for he sent Him back without mentioning anything worthy of death.

Although Pilate should speak out ‘innocent’ and let go of Christ, he surely would like to satisfy them to some extent as well. He proposes to punish Him and then let Him go. It shows what a heartless man this Pilate is. He wants to befriend the emperor and not execute someone who is innocent. He also wants to keep the Jews as friends. They want to see blood. He wants to fulfill their wish by punishing Him. It seems to him that their thirst for blood will be appeased by then.

Luke 24:30

Pilate Acknowledges the Innocence of the Lord

Pilate now tries through diplomatic means, through consultation and persuasion, to satisfy the instigators of this unfortunate event to him. He is trying to please everyone. For this consultation he summons the leaders of this uproar. He repeats their accusation. They brought “this man” to him on the accusation that He incites the people to rebellion. He points out that he has fulfilled his obligations by examining Him, even in their presence. It will be clear to them that he, Pilate, cannot be accused of bias or procrastination. But honest is fair, he must conclude that their accusation has no basis.

Thus, after Luke 23:4, he gives a second testimony of the innocence of the Lord. He immediately adds a third testimony of His innocence. He does this to reinforce his conclusion, hoping that the Jews will see the reasonableness of his arguments. Herod also found no guilt in Him, for he sent Him back without mentioning anything worthy of death.

Although Pilate should speak out ‘innocent’ and let go of Christ, he surely would like to satisfy them to some extent as well. He proposes to punish Him and then let Him go. It shows what a heartless man this Pilate is. He wants to befriend the emperor and not execute someone who is innocent. He also wants to keep the Jews as friends. They want to see blood. He wants to fulfill their wish by punishing Him. It seems to him that their thirst for blood will be appeased by then.

Luke 24:31

Pilate Acknowledges the Innocence of the Lord

Pilate now tries through diplomatic means, through consultation and persuasion, to satisfy the instigators of this unfortunate event to him. He is trying to please everyone. For this consultation he summons the leaders of this uproar. He repeats their accusation. They brought “this man” to him on the accusation that He incites the people to rebellion. He points out that he has fulfilled his obligations by examining Him, even in their presence. It will be clear to them that he, Pilate, cannot be accused of bias or procrastination. But honest is fair, he must conclude that their accusation has no basis.

Thus, after Luke 23:4, he gives a second testimony of the innocence of the Lord. He immediately adds a third testimony of His innocence. He does this to reinforce his conclusion, hoping that the Jews will see the reasonableness of his arguments. Herod also found no guilt in Him, for he sent Him back without mentioning anything worthy of death.

Although Pilate should speak out ‘innocent’ and let go of Christ, he surely would like to satisfy them to some extent as well. He proposes to punish Him and then let Him go. It shows what a heartless man this Pilate is. He wants to befriend the emperor and not execute someone who is innocent. He also wants to keep the Jews as friends. They want to see blood. He wants to fulfill their wish by punishing Him. It seems to him that their thirst for blood will be appeased by then.

Luke 24:32

Pilate Acknowledges the Innocence of the Lord

Pilate now tries through diplomatic means, through consultation and persuasion, to satisfy the instigators of this unfortunate event to him. He is trying to please everyone. For this consultation he summons the leaders of this uproar. He repeats their accusation. They brought “this man” to him on the accusation that He incites the people to rebellion. He points out that he has fulfilled his obligations by examining Him, even in their presence. It will be clear to them that he, Pilate, cannot be accused of bias or procrastination. But honest is fair, he must conclude that their accusation has no basis.

Thus, after Luke 23:4, he gives a second testimony of the innocence of the Lord. He immediately adds a third testimony of His innocence. He does this to reinforce his conclusion, hoping that the Jews will see the reasonableness of his arguments. Herod also found no guilt in Him, for he sent Him back without mentioning anything worthy of death.

Although Pilate should speak out ‘innocent’ and let go of Christ, he surely would like to satisfy them to some extent as well. He proposes to punish Him and then let Him go. It shows what a heartless man this Pilate is. He wants to befriend the emperor and not execute someone who is innocent. He also wants to keep the Jews as friends. They want to see blood. He wants to fulfill their wish by punishing Him. It seems to him that their thirst for blood will be appeased by then.

Luke 24:33

Barabbas Chosen

Luke goes from Pilate’s proposal to punish and to release the Lord immediately on with the statement that Pilate had to release someone at the feast. Pilate sees this as a new opportunity to do justice to his determination of the innocence of the Lord on the one hand, and to satisfy the blood thirst of the Jews on the other. (Releasing someone at the feast can be a habit that the Jews have negotiated as a symbol of their deliverance from Egypt by God.)

Pilate believes that by using Barabbas as a comparison with Christ, he has someone they would rather not have seen at large. He is wrong again. Not that the Jews do not want to see blood, but they want to see the blood of Jesus and not only through scourging, but that it is shed in death. They preferred a murderer over the Prince of life. It is a repetition of the garden of Eden where man exchanged the God of life for him who is the murderer of man from the beginning (John 8:44).

Massively and hysterically they cry out, led by the prince of darkness and by the whispers of leaders, their choice. It is clear: “Away with this man!” Without a cause He is hated (Psalms 69:4a) and rejected. They are possessed by only one thing: His death. They want to see everyone free, as long as it is not Him.

The Lord’s silence during this whole spectacle is impressive. The silence of God is more terrible than His speech in discipline. God’s silence is as if someone were thrown into a pit (Psalms 28:1). Although the Lord says nothing, His presence reveals the hearts of all who are there. It is for or against Him. There is no one for Him.

The choice is without any doubt for Barabbas because the choice is made against Him. In Barabbas we see both characteristics of satan expressed. We see in his troublemaking the corruption of satan and we see his violence in the murder he committed. He is the crafty “serpent” (2 Corinthians 11:3) and the “roaring lion” (1 Peter 5:8). Barabbas means ‘son of the father’. It is clear that he is a son of the devil and a danger to the people. The fact that they choose him makes it clear how corrupt the condition of the people is.

With raised voice Pilate once again tries to bring the people to reason, because he wants to release Christ. It is all in vain. They have made the judgment and he must execute it, whether he will or not, and whether there is a legal basis or not.

Pilate still doesn’t give up. For the third time, he personally establishes the innocence of the Lord Jesus. He asks again: “What evil has this man done?” Let them say it. To him the matter is clear. Once again, he makes his distorted proposal to punish the Lord before releasing Him, despite the fact that he has made such an abundant testimony of His innocence,.

The crowd cannot be persuaded. They continue to cry out their demand that He must be crucified. Law and truth have long since stumbled and been trampled underfoot (Isaiah 59:14). Nothing is important in the case of this process when it comes to the question of truth and law. The only thing is the outcome and that is certain: He must be crucified. They shout over the voice of Pilate who gives in and does what they asked.

Luke 24:34

Barabbas Chosen

Luke goes from Pilate’s proposal to punish and to release the Lord immediately on with the statement that Pilate had to release someone at the feast. Pilate sees this as a new opportunity to do justice to his determination of the innocence of the Lord on the one hand, and to satisfy the blood thirst of the Jews on the other. (Releasing someone at the feast can be a habit that the Jews have negotiated as a symbol of their deliverance from Egypt by God.)

Pilate believes that by using Barabbas as a comparison with Christ, he has someone they would rather not have seen at large. He is wrong again. Not that the Jews do not want to see blood, but they want to see the blood of Jesus and not only through scourging, but that it is shed in death. They preferred a murderer over the Prince of life. It is a repetition of the garden of Eden where man exchanged the God of life for him who is the murderer of man from the beginning (John 8:44).

Massively and hysterically they cry out, led by the prince of darkness and by the whispers of leaders, their choice. It is clear: “Away with this man!” Without a cause He is hated (Psalms 69:4a) and rejected. They are possessed by only one thing: His death. They want to see everyone free, as long as it is not Him.

The Lord’s silence during this whole spectacle is impressive. The silence of God is more terrible than His speech in discipline. God’s silence is as if someone were thrown into a pit (Psalms 28:1). Although the Lord says nothing, His presence reveals the hearts of all who are there. It is for or against Him. There is no one for Him.

The choice is without any doubt for Barabbas because the choice is made against Him. In Barabbas we see both characteristics of satan expressed. We see in his troublemaking the corruption of satan and we see his violence in the murder he committed. He is the crafty “serpent” (2 Corinthians 11:3) and the “roaring lion” (1 Peter 5:8). Barabbas means ‘son of the father’. It is clear that he is a son of the devil and a danger to the people. The fact that they choose him makes it clear how corrupt the condition of the people is.

With raised voice Pilate once again tries to bring the people to reason, because he wants to release Christ. It is all in vain. They have made the judgment and he must execute it, whether he will or not, and whether there is a legal basis or not.

Pilate still doesn’t give up. For the third time, he personally establishes the innocence of the Lord Jesus. He asks again: “What evil has this man done?” Let them say it. To him the matter is clear. Once again, he makes his distorted proposal to punish the Lord before releasing Him, despite the fact that he has made such an abundant testimony of His innocence,.

The crowd cannot be persuaded. They continue to cry out their demand that He must be crucified. Law and truth have long since stumbled and been trampled underfoot (Isaiah 59:14). Nothing is important in the case of this process when it comes to the question of truth and law. The only thing is the outcome and that is certain: He must be crucified. They shout over the voice of Pilate who gives in and does what they asked.

Luke 24:35

Barabbas Chosen

Luke goes from Pilate’s proposal to punish and to release the Lord immediately on with the statement that Pilate had to release someone at the feast. Pilate sees this as a new opportunity to do justice to his determination of the innocence of the Lord on the one hand, and to satisfy the blood thirst of the Jews on the other. (Releasing someone at the feast can be a habit that the Jews have negotiated as a symbol of their deliverance from Egypt by God.)

Pilate believes that by using Barabbas as a comparison with Christ, he has someone they would rather not have seen at large. He is wrong again. Not that the Jews do not want to see blood, but they want to see the blood of Jesus and not only through scourging, but that it is shed in death. They preferred a murderer over the Prince of life. It is a repetition of the garden of Eden where man exchanged the God of life for him who is the murderer of man from the beginning (John 8:44).

Massively and hysterically they cry out, led by the prince of darkness and by the whispers of leaders, their choice. It is clear: “Away with this man!” Without a cause He is hated (Psalms 69:4a) and rejected. They are possessed by only one thing: His death. They want to see everyone free, as long as it is not Him.

The Lord’s silence during this whole spectacle is impressive. The silence of God is more terrible than His speech in discipline. God’s silence is as if someone were thrown into a pit (Psalms 28:1). Although the Lord says nothing, His presence reveals the hearts of all who are there. It is for or against Him. There is no one for Him.

The choice is without any doubt for Barabbas because the choice is made against Him. In Barabbas we see both characteristics of satan expressed. We see in his troublemaking the corruption of satan and we see his violence in the murder he committed. He is the crafty “serpent” (2 Corinthians 11:3) and the “roaring lion” (1 Peter 5:8). Barabbas means ‘son of the father’. It is clear that he is a son of the devil and a danger to the people. The fact that they choose him makes it clear how corrupt the condition of the people is.

With raised voice Pilate once again tries to bring the people to reason, because he wants to release Christ. It is all in vain. They have made the judgment and he must execute it, whether he will or not, and whether there is a legal basis or not.

Pilate still doesn’t give up. For the third time, he personally establishes the innocence of the Lord Jesus. He asks again: “What evil has this man done?” Let them say it. To him the matter is clear. Once again, he makes his distorted proposal to punish the Lord before releasing Him, despite the fact that he has made such an abundant testimony of His innocence,.

The crowd cannot be persuaded. They continue to cry out their demand that He must be crucified. Law and truth have long since stumbled and been trampled underfoot (Isaiah 59:14). Nothing is important in the case of this process when it comes to the question of truth and law. The only thing is the outcome and that is certain: He must be crucified. They shout over the voice of Pilate who gives in and does what they asked.

Luke 24:36

Barabbas Chosen

Luke goes from Pilate’s proposal to punish and to release the Lord immediately on with the statement that Pilate had to release someone at the feast. Pilate sees this as a new opportunity to do justice to his determination of the innocence of the Lord on the one hand, and to satisfy the blood thirst of the Jews on the other. (Releasing someone at the feast can be a habit that the Jews have negotiated as a symbol of their deliverance from Egypt by God.)

Pilate believes that by using Barabbas as a comparison with Christ, he has someone they would rather not have seen at large. He is wrong again. Not that the Jews do not want to see blood, but they want to see the blood of Jesus and not only through scourging, but that it is shed in death. They preferred a murderer over the Prince of life. It is a repetition of the garden of Eden where man exchanged the God of life for him who is the murderer of man from the beginning (John 8:44).

Massively and hysterically they cry out, led by the prince of darkness and by the whispers of leaders, their choice. It is clear: “Away with this man!” Without a cause He is hated (Psalms 69:4a) and rejected. They are possessed by only one thing: His death. They want to see everyone free, as long as it is not Him.

The Lord’s silence during this whole spectacle is impressive. The silence of God is more terrible than His speech in discipline. God’s silence is as if someone were thrown into a pit (Psalms 28:1). Although the Lord says nothing, His presence reveals the hearts of all who are there. It is for or against Him. There is no one for Him.

The choice is without any doubt for Barabbas because the choice is made against Him. In Barabbas we see both characteristics of satan expressed. We see in his troublemaking the corruption of satan and we see his violence in the murder he committed. He is the crafty “serpent” (2 Corinthians 11:3) and the “roaring lion” (1 Peter 5:8). Barabbas means ‘son of the father’. It is clear that he is a son of the devil and a danger to the people. The fact that they choose him makes it clear how corrupt the condition of the people is.

With raised voice Pilate once again tries to bring the people to reason, because he wants to release Christ. It is all in vain. They have made the judgment and he must execute it, whether he will or not, and whether there is a legal basis or not.

Pilate still doesn’t give up. For the third time, he personally establishes the innocence of the Lord Jesus. He asks again: “What evil has this man done?” Let them say it. To him the matter is clear. Once again, he makes his distorted proposal to punish the Lord before releasing Him, despite the fact that he has made such an abundant testimony of His innocence,.

The crowd cannot be persuaded. They continue to cry out their demand that He must be crucified. Law and truth have long since stumbled and been trampled underfoot (Isaiah 59:14). Nothing is important in the case of this process when it comes to the question of truth and law. The only thing is the outcome and that is certain: He must be crucified. They shout over the voice of Pilate who gives in and does what they asked.

Luke 24:37

Barabbas Chosen

Luke goes from Pilate’s proposal to punish and to release the Lord immediately on with the statement that Pilate had to release someone at the feast. Pilate sees this as a new opportunity to do justice to his determination of the innocence of the Lord on the one hand, and to satisfy the blood thirst of the Jews on the other. (Releasing someone at the feast can be a habit that the Jews have negotiated as a symbol of their deliverance from Egypt by God.)

Pilate believes that by using Barabbas as a comparison with Christ, he has someone they would rather not have seen at large. He is wrong again. Not that the Jews do not want to see blood, but they want to see the blood of Jesus and not only through scourging, but that it is shed in death. They preferred a murderer over the Prince of life. It is a repetition of the garden of Eden where man exchanged the God of life for him who is the murderer of man from the beginning (John 8:44).

Massively and hysterically they cry out, led by the prince of darkness and by the whispers of leaders, their choice. It is clear: “Away with this man!” Without a cause He is hated (Psalms 69:4a) and rejected. They are possessed by only one thing: His death. They want to see everyone free, as long as it is not Him.

The Lord’s silence during this whole spectacle is impressive. The silence of God is more terrible than His speech in discipline. God’s silence is as if someone were thrown into a pit (Psalms 28:1). Although the Lord says nothing, His presence reveals the hearts of all who are there. It is for or against Him. There is no one for Him.

The choice is without any doubt for Barabbas because the choice is made against Him. In Barabbas we see both characteristics of satan expressed. We see in his troublemaking the corruption of satan and we see his violence in the murder he committed. He is the crafty “serpent” (2 Corinthians 11:3) and the “roaring lion” (1 Peter 5:8). Barabbas means ‘son of the father’. It is clear that he is a son of the devil and a danger to the people. The fact that they choose him makes it clear how corrupt the condition of the people is.

With raised voice Pilate once again tries to bring the people to reason, because he wants to release Christ. It is all in vain. They have made the judgment and he must execute it, whether he will or not, and whether there is a legal basis or not.

Pilate still doesn’t give up. For the third time, he personally establishes the innocence of the Lord Jesus. He asks again: “What evil has this man done?” Let them say it. To him the matter is clear. Once again, he makes his distorted proposal to punish the Lord before releasing Him, despite the fact that he has made such an abundant testimony of His innocence,.

The crowd cannot be persuaded. They continue to cry out their demand that He must be crucified. Law and truth have long since stumbled and been trampled underfoot (Isaiah 59:14). Nothing is important in the case of this process when it comes to the question of truth and law. The only thing is the outcome and that is certain: He must be crucified. They shout over the voice of Pilate who gives in and does what they asked.

Luke 24:38

Barabbas Chosen

Luke goes from Pilate’s proposal to punish and to release the Lord immediately on with the statement that Pilate had to release someone at the feast. Pilate sees this as a new opportunity to do justice to his determination of the innocence of the Lord on the one hand, and to satisfy the blood thirst of the Jews on the other. (Releasing someone at the feast can be a habit that the Jews have negotiated as a symbol of their deliverance from Egypt by God.)

Pilate believes that by using Barabbas as a comparison with Christ, he has someone they would rather not have seen at large. He is wrong again. Not that the Jews do not want to see blood, but they want to see the blood of Jesus and not only through scourging, but that it is shed in death. They preferred a murderer over the Prince of life. It is a repetition of the garden of Eden where man exchanged the God of life for him who is the murderer of man from the beginning (John 8:44).

Massively and hysterically they cry out, led by the prince of darkness and by the whispers of leaders, their choice. It is clear: “Away with this man!” Without a cause He is hated (Psalms 69:4a) and rejected. They are possessed by only one thing: His death. They want to see everyone free, as long as it is not Him.

The Lord’s silence during this whole spectacle is impressive. The silence of God is more terrible than His speech in discipline. God’s silence is as if someone were thrown into a pit (Psalms 28:1). Although the Lord says nothing, His presence reveals the hearts of all who are there. It is for or against Him. There is no one for Him.

The choice is without any doubt for Barabbas because the choice is made against Him. In Barabbas we see both characteristics of satan expressed. We see in his troublemaking the corruption of satan and we see his violence in the murder he committed. He is the crafty “serpent” (2 Corinthians 11:3) and the “roaring lion” (1 Peter 5:8). Barabbas means ‘son of the father’. It is clear that he is a son of the devil and a danger to the people. The fact that they choose him makes it clear how corrupt the condition of the people is.

With raised voice Pilate once again tries to bring the people to reason, because he wants to release Christ. It is all in vain. They have made the judgment and he must execute it, whether he will or not, and whether there is a legal basis or not.

Pilate still doesn’t give up. For the third time, he personally establishes the innocence of the Lord Jesus. He asks again: “What evil has this man done?” Let them say it. To him the matter is clear. Once again, he makes his distorted proposal to punish the Lord before releasing Him, despite the fact that he has made such an abundant testimony of His innocence,.

The crowd cannot be persuaded. They continue to cry out their demand that He must be crucified. Law and truth have long since stumbled and been trampled underfoot (Isaiah 59:14). Nothing is important in the case of this process when it comes to the question of truth and law. The only thing is the outcome and that is certain: He must be crucified. They shout over the voice of Pilate who gives in and does what they asked.

Luke 24:39

Barabbas Chosen

Luke goes from Pilate’s proposal to punish and to release the Lord immediately on with the statement that Pilate had to release someone at the feast. Pilate sees this as a new opportunity to do justice to his determination of the innocence of the Lord on the one hand, and to satisfy the blood thirst of the Jews on the other. (Releasing someone at the feast can be a habit that the Jews have negotiated as a symbol of their deliverance from Egypt by God.)

Pilate believes that by using Barabbas as a comparison with Christ, he has someone they would rather not have seen at large. He is wrong again. Not that the Jews do not want to see blood, but they want to see the blood of Jesus and not only through scourging, but that it is shed in death. They preferred a murderer over the Prince of life. It is a repetition of the garden of Eden where man exchanged the God of life for him who is the murderer of man from the beginning (John 8:44).

Massively and hysterically they cry out, led by the prince of darkness and by the whispers of leaders, their choice. It is clear: “Away with this man!” Without a cause He is hated (Psalms 69:4a) and rejected. They are possessed by only one thing: His death. They want to see everyone free, as long as it is not Him.

The Lord’s silence during this whole spectacle is impressive. The silence of God is more terrible than His speech in discipline. God’s silence is as if someone were thrown into a pit (Psalms 28:1). Although the Lord says nothing, His presence reveals the hearts of all who are there. It is for or against Him. There is no one for Him.

The choice is without any doubt for Barabbas because the choice is made against Him. In Barabbas we see both characteristics of satan expressed. We see in his troublemaking the corruption of satan and we see his violence in the murder he committed. He is the crafty “serpent” (2 Corinthians 11:3) and the “roaring lion” (1 Peter 5:8). Barabbas means ‘son of the father’. It is clear that he is a son of the devil and a danger to the people. The fact that they choose him makes it clear how corrupt the condition of the people is.

With raised voice Pilate once again tries to bring the people to reason, because he wants to release Christ. It is all in vain. They have made the judgment and he must execute it, whether he will or not, and whether there is a legal basis or not.

Pilate still doesn’t give up. For the third time, he personally establishes the innocence of the Lord Jesus. He asks again: “What evil has this man done?” Let them say it. To him the matter is clear. Once again, he makes his distorted proposal to punish the Lord before releasing Him, despite the fact that he has made such an abundant testimony of His innocence,.

The crowd cannot be persuaded. They continue to cry out their demand that He must be crucified. Law and truth have long since stumbled and been trampled underfoot (Isaiah 59:14). Nothing is important in the case of this process when it comes to the question of truth and law. The only thing is the outcome and that is certain: He must be crucified. They shout over the voice of Pilate who gives in and does what they asked.

Luke 24:40

Delivered to Be Killed

Pilate makes a decision that defies all reasonableness. He will think he could not do otherwise. The reality is that he chooses against the Lord. He too is a puppet of satan. At the same time, he is fully responsible for this verdict. As the representative of the ruling authority, it is his decision.

If Christ is the stake, all means are deployed to reject Him. That is what is happening here. The fact that it is God’s time to fulfill His counsel does not in any way change or diminish man’s responsibility. Man will never be able to provide a valid excuse for this greatest crime of all times.

Pilate can only continue on the path of injustice. Luke emphasizes what kind of man he releases and that on the basis of their demand. It shows the total blindness of man who chooses against Christ. Whoever rejects Christ chooses the man of violence and blood. Pilate delivers Christ to their will. They can do with Him whatever they want. He wants to be rid of it. He must put an end to this popular uproar. Peace must return.

But what about the peace for his conscience? According to the Jewish historian Flavius Josephus, Pilate committed suicide. Be that as it may, one day he will have to answer before the judgment seat of Christ for all his evil deeds. Then he is the accused, and a righteous judgment will be pronounced on him and executed on him.

Luke 24:41

Delivered to Be Killed

Pilate makes a decision that defies all reasonableness. He will think he could not do otherwise. The reality is that he chooses against the Lord. He too is a puppet of satan. At the same time, he is fully responsible for this verdict. As the representative of the ruling authority, it is his decision.

If Christ is the stake, all means are deployed to reject Him. That is what is happening here. The fact that it is God’s time to fulfill His counsel does not in any way change or diminish man’s responsibility. Man will never be able to provide a valid excuse for this greatest crime of all times.

Pilate can only continue on the path of injustice. Luke emphasizes what kind of man he releases and that on the basis of their demand. It shows the total blindness of man who chooses against Christ. Whoever rejects Christ chooses the man of violence and blood. Pilate delivers Christ to their will. They can do with Him whatever they want. He wants to be rid of it. He must put an end to this popular uproar. Peace must return.

But what about the peace for his conscience? According to the Jewish historian Flavius Josephus, Pilate committed suicide. Be that as it may, one day he will have to answer before the judgment seat of Christ for all his evil deeds. Then he is the accused, and a righteous judgment will be pronounced on him and executed on him.

Luke 24:42

On the Way to Golgotha

After this sham trial, with only a cry of distress instead of righteousness and bloodshed instead of justice (Isaiah 5:7b), the Lord is “like a lamb that is led to slaughter“ (Isaiah 53:7). He has suffered so much from all the abuse that His strength has been weakened in the way (Psalms 102:23a). Again it turns out that He is truly Man.

However, the Jews do not want Him to die ahead of time (nor is it God’s will). That’s why they seize a man, a certain Simon of Cyrene. He just comes from the country. He will have looked strong and healthy. They place the cross of Christ on him to carry it behind Him. He is like the angel who has strengthened the Lord in Gethsemane (Luke 22:43).

Simon must not have been aware of the great honor that has fallen to him at the moment. Later he will have understood and appreciated it. What he does is what we as disciples of the Lord should do. The Lord has said that we should take up the cross of reproach daily (Luke 9:23). That means that we do not live for this life, but live for heaven, while on earth we have nothing to expect but death and on the way the scorn of the people.

It becomes quite a procession. A great mass of the people follows the Lord. There are also women. Empathetic as women in general are, they see that He suffers very much and feel sorry for Him. They are mourning and lamenting about Him. Then the Savior stands still. He turns around and addresses Himself to the women.

For the first time after a long time we hear something coming out of His mouth again. What we hear makes it clear that He still thinks of the well-being of those who belong to Jerusalem. It must have been dead quiet for a moment, there in that street of Jerusalem. He is always Lord of the situation, even when He is seemingly the plaything of the feelings of hatred of His people and their leaders.

Then His impressive words sound, words that are meant to bring them to the right insight into the situation in which they find themselves. People who can’t keep their eyes dry because they are emotionally affected by so much suffering are people who don’t have an eye for their own needs. The Savior does not seek such compassion.

He warns the women about the coming judgment. God’s righteous wrath will erupt over this greatest of all injustice ever done on earth. But also hear the Savior’s grace. He seeks tears of sincere remorse about sins, not tears as a result of an emotional touch. He seeks sorrow that leads to repentance (2 Corinthians 7:10), not sorrow that gives the human feeling a certain satisfaction.

He calls on the women to cry about themselves and their children. He wants them to understand the malicious crime of which they are guilty. The Son of God is about to be murdered, proving man’s supreme wickedness. There is no greater wickedness imaginable than the rejection of the Son of God Who, in love and grace, showed on earth Who God is.

The Lord predicts that there will be days when they will wish to be childless. What will come on them and their children is terrible. The enemy will come to destroy Jerusalem and their children in them. They will wish they had never given birth to children when they experience how these children die in judgment. That judgment is imminent. The enemy, the Romans, who will destroy Jerusalem in the year 70, will rage fiercely and with unimaginable hardness. The inhabitants of Jerusalem will ask the mountains and hills to fall on them and cover them (Revelation 6:16), so that the enemy can no longer inflict his cruelty on them.

The reason for these horrors is what they are doing to the green tree at this moment. The green tree symbolizes the Lord Jesus (Psalms 1:3; Psalms 52:8; cf. Psalms 102:24a). In Him is life and His life is all fruit for God. They reject Him. If they reject Him, what will happen to the dry tree? The dry tree is a tree without life. It is Judaism without God, without fruit for Him. This dry wood will be burned in the fire of God’s judgment.

With Him, two criminals are led away to be killed just like Him. They are mentioned to indicate how much He is seen as a criminal. Of Him is spoken ill as if He were a criminal (cf. 1 Peter 3:16) and thus He is condemned, while no evil deed of Him can be mentioned (1 Peter 4:15). He is the One Who truly and only did good deeds. This is how He went through the land (Acts 10:38).

Luke 24:43

On the Way to Golgotha

After this sham trial, with only a cry of distress instead of righteousness and bloodshed instead of justice (Isaiah 5:7b), the Lord is “like a lamb that is led to slaughter“ (Isaiah 53:7). He has suffered so much from all the abuse that His strength has been weakened in the way (Psalms 102:23a). Again it turns out that He is truly Man.

However, the Jews do not want Him to die ahead of time (nor is it God’s will). That’s why they seize a man, a certain Simon of Cyrene. He just comes from the country. He will have looked strong and healthy. They place the cross of Christ on him to carry it behind Him. He is like the angel who has strengthened the Lord in Gethsemane (Luke 22:43).

Simon must not have been aware of the great honor that has fallen to him at the moment. Later he will have understood and appreciated it. What he does is what we as disciples of the Lord should do. The Lord has said that we should take up the cross of reproach daily (Luke 9:23). That means that we do not live for this life, but live for heaven, while on earth we have nothing to expect but death and on the way the scorn of the people.

It becomes quite a procession. A great mass of the people follows the Lord. There are also women. Empathetic as women in general are, they see that He suffers very much and feel sorry for Him. They are mourning and lamenting about Him. Then the Savior stands still. He turns around and addresses Himself to the women.

For the first time after a long time we hear something coming out of His mouth again. What we hear makes it clear that He still thinks of the well-being of those who belong to Jerusalem. It must have been dead quiet for a moment, there in that street of Jerusalem. He is always Lord of the situation, even when He is seemingly the plaything of the feelings of hatred of His people and their leaders.

Then His impressive words sound, words that are meant to bring them to the right insight into the situation in which they find themselves. People who can’t keep their eyes dry because they are emotionally affected by so much suffering are people who don’t have an eye for their own needs. The Savior does not seek such compassion.

He warns the women about the coming judgment. God’s righteous wrath will erupt over this greatest of all injustice ever done on earth. But also hear the Savior’s grace. He seeks tears of sincere remorse about sins, not tears as a result of an emotional touch. He seeks sorrow that leads to repentance (2 Corinthians 7:10), not sorrow that gives the human feeling a certain satisfaction.

He calls on the women to cry about themselves and their children. He wants them to understand the malicious crime of which they are guilty. The Son of God is about to be murdered, proving man’s supreme wickedness. There is no greater wickedness imaginable than the rejection of the Son of God Who, in love and grace, showed on earth Who God is.

The Lord predicts that there will be days when they will wish to be childless. What will come on them and their children is terrible. The enemy will come to destroy Jerusalem and their children in them. They will wish they had never given birth to children when they experience how these children die in judgment. That judgment is imminent. The enemy, the Romans, who will destroy Jerusalem in the year 70, will rage fiercely and with unimaginable hardness. The inhabitants of Jerusalem will ask the mountains and hills to fall on them and cover them (Revelation 6:16), so that the enemy can no longer inflict his cruelty on them.

The reason for these horrors is what they are doing to the green tree at this moment. The green tree symbolizes the Lord Jesus (Psalms 1:3; Psalms 52:8; cf. Psalms 102:24a). In Him is life and His life is all fruit for God. They reject Him. If they reject Him, what will happen to the dry tree? The dry tree is a tree without life. It is Judaism without God, without fruit for Him. This dry wood will be burned in the fire of God’s judgment.

With Him, two criminals are led away to be killed just like Him. They are mentioned to indicate how much He is seen as a criminal. Of Him is spoken ill as if He were a criminal (cf. 1 Peter 3:16) and thus He is condemned, while no evil deed of Him can be mentioned (1 Peter 4:15). He is the One Who truly and only did good deeds. This is how He went through the land (Acts 10:38).

Luke 24:44

On the Way to Golgotha

After this sham trial, with only a cry of distress instead of righteousness and bloodshed instead of justice (Isaiah 5:7b), the Lord is “like a lamb that is led to slaughter“ (Isaiah 53:7). He has suffered so much from all the abuse that His strength has been weakened in the way (Psalms 102:23a). Again it turns out that He is truly Man.

However, the Jews do not want Him to die ahead of time (nor is it God’s will). That’s why they seize a man, a certain Simon of Cyrene. He just comes from the country. He will have looked strong and healthy. They place the cross of Christ on him to carry it behind Him. He is like the angel who has strengthened the Lord in Gethsemane (Luke 22:43).

Simon must not have been aware of the great honor that has fallen to him at the moment. Later he will have understood and appreciated it. What he does is what we as disciples of the Lord should do. The Lord has said that we should take up the cross of reproach daily (Luke 9:23). That means that we do not live for this life, but live for heaven, while on earth we have nothing to expect but death and on the way the scorn of the people.

It becomes quite a procession. A great mass of the people follows the Lord. There are also women. Empathetic as women in general are, they see that He suffers very much and feel sorry for Him. They are mourning and lamenting about Him. Then the Savior stands still. He turns around and addresses Himself to the women.

For the first time after a long time we hear something coming out of His mouth again. What we hear makes it clear that He still thinks of the well-being of those who belong to Jerusalem. It must have been dead quiet for a moment, there in that street of Jerusalem. He is always Lord of the situation, even when He is seemingly the plaything of the feelings of hatred of His people and their leaders.

Then His impressive words sound, words that are meant to bring them to the right insight into the situation in which they find themselves. People who can’t keep their eyes dry because they are emotionally affected by so much suffering are people who don’t have an eye for their own needs. The Savior does not seek such compassion.

He warns the women about the coming judgment. God’s righteous wrath will erupt over this greatest of all injustice ever done on earth. But also hear the Savior’s grace. He seeks tears of sincere remorse about sins, not tears as a result of an emotional touch. He seeks sorrow that leads to repentance (2 Corinthians 7:10), not sorrow that gives the human feeling a certain satisfaction.

He calls on the women to cry about themselves and their children. He wants them to understand the malicious crime of which they are guilty. The Son of God is about to be murdered, proving man’s supreme wickedness. There is no greater wickedness imaginable than the rejection of the Son of God Who, in love and grace, showed on earth Who God is.

The Lord predicts that there will be days when they will wish to be childless. What will come on them and their children is terrible. The enemy will come to destroy Jerusalem and their children in them. They will wish they had never given birth to children when they experience how these children die in judgment. That judgment is imminent. The enemy, the Romans, who will destroy Jerusalem in the year 70, will rage fiercely and with unimaginable hardness. The inhabitants of Jerusalem will ask the mountains and hills to fall on them and cover them (Revelation 6:16), so that the enemy can no longer inflict his cruelty on them.

The reason for these horrors is what they are doing to the green tree at this moment. The green tree symbolizes the Lord Jesus (Psalms 1:3; Psalms 52:8; cf. Psalms 102:24a). In Him is life and His life is all fruit for God. They reject Him. If they reject Him, what will happen to the dry tree? The dry tree is a tree without life. It is Judaism without God, without fruit for Him. This dry wood will be burned in the fire of God’s judgment.

With Him, two criminals are led away to be killed just like Him. They are mentioned to indicate how much He is seen as a criminal. Of Him is spoken ill as if He were a criminal (cf. 1 Peter 3:16) and thus He is condemned, while no evil deed of Him can be mentioned (1 Peter 4:15). He is the One Who truly and only did good deeds. This is how He went through the land (Acts 10:38).

Luke 24:45

On the Way to Golgotha

After this sham trial, with only a cry of distress instead of righteousness and bloodshed instead of justice (Isaiah 5:7b), the Lord is “like a lamb that is led to slaughter“ (Isaiah 53:7). He has suffered so much from all the abuse that His strength has been weakened in the way (Psalms 102:23a). Again it turns out that He is truly Man.

However, the Jews do not want Him to die ahead of time (nor is it God’s will). That’s why they seize a man, a certain Simon of Cyrene. He just comes from the country. He will have looked strong and healthy. They place the cross of Christ on him to carry it behind Him. He is like the angel who has strengthened the Lord in Gethsemane (Luke 22:43).

Simon must not have been aware of the great honor that has fallen to him at the moment. Later he will have understood and appreciated it. What he does is what we as disciples of the Lord should do. The Lord has said that we should take up the cross of reproach daily (Luke 9:23). That means that we do not live for this life, but live for heaven, while on earth we have nothing to expect but death and on the way the scorn of the people.

It becomes quite a procession. A great mass of the people follows the Lord. There are also women. Empathetic as women in general are, they see that He suffers very much and feel sorry for Him. They are mourning and lamenting about Him. Then the Savior stands still. He turns around and addresses Himself to the women.

For the first time after a long time we hear something coming out of His mouth again. What we hear makes it clear that He still thinks of the well-being of those who belong to Jerusalem. It must have been dead quiet for a moment, there in that street of Jerusalem. He is always Lord of the situation, even when He is seemingly the plaything of the feelings of hatred of His people and their leaders.

Then His impressive words sound, words that are meant to bring them to the right insight into the situation in which they find themselves. People who can’t keep their eyes dry because they are emotionally affected by so much suffering are people who don’t have an eye for their own needs. The Savior does not seek such compassion.

He warns the women about the coming judgment. God’s righteous wrath will erupt over this greatest of all injustice ever done on earth. But also hear the Savior’s grace. He seeks tears of sincere remorse about sins, not tears as a result of an emotional touch. He seeks sorrow that leads to repentance (2 Corinthians 7:10), not sorrow that gives the human feeling a certain satisfaction.

He calls on the women to cry about themselves and their children. He wants them to understand the malicious crime of which they are guilty. The Son of God is about to be murdered, proving man’s supreme wickedness. There is no greater wickedness imaginable than the rejection of the Son of God Who, in love and grace, showed on earth Who God is.

The Lord predicts that there will be days when they will wish to be childless. What will come on them and their children is terrible. The enemy will come to destroy Jerusalem and their children in them. They will wish they had never given birth to children when they experience how these children die in judgment. That judgment is imminent. The enemy, the Romans, who will destroy Jerusalem in the year 70, will rage fiercely and with unimaginable hardness. The inhabitants of Jerusalem will ask the mountains and hills to fall on them and cover them (Revelation 6:16), so that the enemy can no longer inflict his cruelty on them.

The reason for these horrors is what they are doing to the green tree at this moment. The green tree symbolizes the Lord Jesus (Psalms 1:3; Psalms 52:8; cf. Psalms 102:24a). In Him is life and His life is all fruit for God. They reject Him. If they reject Him, what will happen to the dry tree? The dry tree is a tree without life. It is Judaism without God, without fruit for Him. This dry wood will be burned in the fire of God’s judgment.

With Him, two criminals are led away to be killed just like Him. They are mentioned to indicate how much He is seen as a criminal. Of Him is spoken ill as if He were a criminal (cf. 1 Peter 3:16) and thus He is condemned, while no evil deed of Him can be mentioned (1 Peter 4:15). He is the One Who truly and only did good deeds. This is how He went through the land (Acts 10:38).

Luke 24:46

On the Way to Golgotha

After this sham trial, with only a cry of distress instead of righteousness and bloodshed instead of justice (Isaiah 5:7b), the Lord is “like a lamb that is led to slaughter“ (Isaiah 53:7). He has suffered so much from all the abuse that His strength has been weakened in the way (Psalms 102:23a). Again it turns out that He is truly Man.

However, the Jews do not want Him to die ahead of time (nor is it God’s will). That’s why they seize a man, a certain Simon of Cyrene. He just comes from the country. He will have looked strong and healthy. They place the cross of Christ on him to carry it behind Him. He is like the angel who has strengthened the Lord in Gethsemane (Luke 22:43).

Simon must not have been aware of the great honor that has fallen to him at the moment. Later he will have understood and appreciated it. What he does is what we as disciples of the Lord should do. The Lord has said that we should take up the cross of reproach daily (Luke 9:23). That means that we do not live for this life, but live for heaven, while on earth we have nothing to expect but death and on the way the scorn of the people.

It becomes quite a procession. A great mass of the people follows the Lord. There are also women. Empathetic as women in general are, they see that He suffers very much and feel sorry for Him. They are mourning and lamenting about Him. Then the Savior stands still. He turns around and addresses Himself to the women.

For the first time after a long time we hear something coming out of His mouth again. What we hear makes it clear that He still thinks of the well-being of those who belong to Jerusalem. It must have been dead quiet for a moment, there in that street of Jerusalem. He is always Lord of the situation, even when He is seemingly the plaything of the feelings of hatred of His people and their leaders.

Then His impressive words sound, words that are meant to bring them to the right insight into the situation in which they find themselves. People who can’t keep their eyes dry because they are emotionally affected by so much suffering are people who don’t have an eye for their own needs. The Savior does not seek such compassion.

He warns the women about the coming judgment. God’s righteous wrath will erupt over this greatest of all injustice ever done on earth. But also hear the Savior’s grace. He seeks tears of sincere remorse about sins, not tears as a result of an emotional touch. He seeks sorrow that leads to repentance (2 Corinthians 7:10), not sorrow that gives the human feeling a certain satisfaction.

He calls on the women to cry about themselves and their children. He wants them to understand the malicious crime of which they are guilty. The Son of God is about to be murdered, proving man’s supreme wickedness. There is no greater wickedness imaginable than the rejection of the Son of God Who, in love and grace, showed on earth Who God is.

The Lord predicts that there will be days when they will wish to be childless. What will come on them and their children is terrible. The enemy will come to destroy Jerusalem and their children in them. They will wish they had never given birth to children when they experience how these children die in judgment. That judgment is imminent. The enemy, the Romans, who will destroy Jerusalem in the year 70, will rage fiercely and with unimaginable hardness. The inhabitants of Jerusalem will ask the mountains and hills to fall on them and cover them (Revelation 6:16), so that the enemy can no longer inflict his cruelty on them.

The reason for these horrors is what they are doing to the green tree at this moment. The green tree symbolizes the Lord Jesus (Psalms 1:3; Psalms 52:8; cf. Psalms 102:24a). In Him is life and His life is all fruit for God. They reject Him. If they reject Him, what will happen to the dry tree? The dry tree is a tree without life. It is Judaism without God, without fruit for Him. This dry wood will be burned in the fire of God’s judgment.

With Him, two criminals are led away to be killed just like Him. They are mentioned to indicate how much He is seen as a criminal. Of Him is spoken ill as if He were a criminal (cf. 1 Peter 3:16) and thus He is condemned, while no evil deed of Him can be mentioned (1 Peter 4:15). He is the One Who truly and only did good deeds. This is how He went through the land (Acts 10:38).

Luke 24:47

On the Way to Golgotha

After this sham trial, with only a cry of distress instead of righteousness and bloodshed instead of justice (Isaiah 5:7b), the Lord is “like a lamb that is led to slaughter“ (Isaiah 53:7). He has suffered so much from all the abuse that His strength has been weakened in the way (Psalms 102:23a). Again it turns out that He is truly Man.

However, the Jews do not want Him to die ahead of time (nor is it God’s will). That’s why they seize a man, a certain Simon of Cyrene. He just comes from the country. He will have looked strong and healthy. They place the cross of Christ on him to carry it behind Him. He is like the angel who has strengthened the Lord in Gethsemane (Luke 22:43).

Simon must not have been aware of the great honor that has fallen to him at the moment. Later he will have understood and appreciated it. What he does is what we as disciples of the Lord should do. The Lord has said that we should take up the cross of reproach daily (Luke 9:23). That means that we do not live for this life, but live for heaven, while on earth we have nothing to expect but death and on the way the scorn of the people.

It becomes quite a procession. A great mass of the people follows the Lord. There are also women. Empathetic as women in general are, they see that He suffers very much and feel sorry for Him. They are mourning and lamenting about Him. Then the Savior stands still. He turns around and addresses Himself to the women.

For the first time after a long time we hear something coming out of His mouth again. What we hear makes it clear that He still thinks of the well-being of those who belong to Jerusalem. It must have been dead quiet for a moment, there in that street of Jerusalem. He is always Lord of the situation, even when He is seemingly the plaything of the feelings of hatred of His people and their leaders.

Then His impressive words sound, words that are meant to bring them to the right insight into the situation in which they find themselves. People who can’t keep their eyes dry because they are emotionally affected by so much suffering are people who don’t have an eye for their own needs. The Savior does not seek such compassion.

He warns the women about the coming judgment. God’s righteous wrath will erupt over this greatest of all injustice ever done on earth. But also hear the Savior’s grace. He seeks tears of sincere remorse about sins, not tears as a result of an emotional touch. He seeks sorrow that leads to repentance (2 Corinthians 7:10), not sorrow that gives the human feeling a certain satisfaction.

He calls on the women to cry about themselves and their children. He wants them to understand the malicious crime of which they are guilty. The Son of God is about to be murdered, proving man’s supreme wickedness. There is no greater wickedness imaginable than the rejection of the Son of God Who, in love and grace, showed on earth Who God is.

The Lord predicts that there will be days when they will wish to be childless. What will come on them and their children is terrible. The enemy will come to destroy Jerusalem and their children in them. They will wish they had never given birth to children when they experience how these children die in judgment. That judgment is imminent. The enemy, the Romans, who will destroy Jerusalem in the year 70, will rage fiercely and with unimaginable hardness. The inhabitants of Jerusalem will ask the mountains and hills to fall on them and cover them (Revelation 6:16), so that the enemy can no longer inflict his cruelty on them.

The reason for these horrors is what they are doing to the green tree at this moment. The green tree symbolizes the Lord Jesus (Psalms 1:3; Psalms 52:8; cf. Psalms 102:24a). In Him is life and His life is all fruit for God. They reject Him. If they reject Him, what will happen to the dry tree? The dry tree is a tree without life. It is Judaism without God, without fruit for Him. This dry wood will be burned in the fire of God’s judgment.

With Him, two criminals are led away to be killed just like Him. They are mentioned to indicate how much He is seen as a criminal. Of Him is spoken ill as if He were a criminal (cf. 1 Peter 3:16) and thus He is condemned, while no evil deed of Him can be mentioned (1 Peter 4:15). He is the One Who truly and only did good deeds. This is how He went through the land (Acts 10:38).

Luke 24:48

On the Way to Golgotha

After this sham trial, with only a cry of distress instead of righteousness and bloodshed instead of justice (Isaiah 5:7b), the Lord is “like a lamb that is led to slaughter“ (Isaiah 53:7). He has suffered so much from all the abuse that His strength has been weakened in the way (Psalms 102:23a). Again it turns out that He is truly Man.

However, the Jews do not want Him to die ahead of time (nor is it God’s will). That’s why they seize a man, a certain Simon of Cyrene. He just comes from the country. He will have looked strong and healthy. They place the cross of Christ on him to carry it behind Him. He is like the angel who has strengthened the Lord in Gethsemane (Luke 22:43).

Simon must not have been aware of the great honor that has fallen to him at the moment. Later he will have understood and appreciated it. What he does is what we as disciples of the Lord should do. The Lord has said that we should take up the cross of reproach daily (Luke 9:23). That means that we do not live for this life, but live for heaven, while on earth we have nothing to expect but death and on the way the scorn of the people.

It becomes quite a procession. A great mass of the people follows the Lord. There are also women. Empathetic as women in general are, they see that He suffers very much and feel sorry for Him. They are mourning and lamenting about Him. Then the Savior stands still. He turns around and addresses Himself to the women.

For the first time after a long time we hear something coming out of His mouth again. What we hear makes it clear that He still thinks of the well-being of those who belong to Jerusalem. It must have been dead quiet for a moment, there in that street of Jerusalem. He is always Lord of the situation, even when He is seemingly the plaything of the feelings of hatred of His people and their leaders.

Then His impressive words sound, words that are meant to bring them to the right insight into the situation in which they find themselves. People who can’t keep their eyes dry because they are emotionally affected by so much suffering are people who don’t have an eye for their own needs. The Savior does not seek such compassion.

He warns the women about the coming judgment. God’s righteous wrath will erupt over this greatest of all injustice ever done on earth. But also hear the Savior’s grace. He seeks tears of sincere remorse about sins, not tears as a result of an emotional touch. He seeks sorrow that leads to repentance (2 Corinthians 7:10), not sorrow that gives the human feeling a certain satisfaction.

He calls on the women to cry about themselves and their children. He wants them to understand the malicious crime of which they are guilty. The Son of God is about to be murdered, proving man’s supreme wickedness. There is no greater wickedness imaginable than the rejection of the Son of God Who, in love and grace, showed on earth Who God is.

The Lord predicts that there will be days when they will wish to be childless. What will come on them and their children is terrible. The enemy will come to destroy Jerusalem and their children in them. They will wish they had never given birth to children when they experience how these children die in judgment. That judgment is imminent. The enemy, the Romans, who will destroy Jerusalem in the year 70, will rage fiercely and with unimaginable hardness. The inhabitants of Jerusalem will ask the mountains and hills to fall on them and cover them (Revelation 6:16), so that the enemy can no longer inflict his cruelty on them.

The reason for these horrors is what they are doing to the green tree at this moment. The green tree symbolizes the Lord Jesus (Psalms 1:3; Psalms 52:8; cf. Psalms 102:24a). In Him is life and His life is all fruit for God. They reject Him. If they reject Him, what will happen to the dry tree? The dry tree is a tree without life. It is Judaism without God, without fruit for Him. This dry wood will be burned in the fire of God’s judgment.

With Him, two criminals are led away to be killed just like Him. They are mentioned to indicate how much He is seen as a criminal. Of Him is spoken ill as if He were a criminal (cf. 1 Peter 3:16) and thus He is condemned, while no evil deed of Him can be mentioned (1 Peter 4:15). He is the One Who truly and only did good deeds. This is how He went through the land (Acts 10:38).

Luke 24:49

The Crucifixion

When they have reached the place called The Skull, that is the place of execution, He is crucified there, together with the criminals, one of whom is crucified on His right and the other on His left. It emphasizes that the Lord Jesus hangs in the middle as if He were the greatest criminal.

Luke describes the fact of the crucifixion in a single word, but what a world of pain is hidden in it. That pain is certainly physical, but above all spiritual. The Lord Jesus is not insensitive to the fact that His people give Him this place, the people He came to bless.

Luke 24:50

Prayer for His Enemies and Mocked

In the midst of the rejection we see how the Lord turns to His Father and asks Him to forgive His murderers because they don’t know what they are doing. Isn’t that an incomprehensible grace? No word of revenge comes over His lips, but a word out of which His love for this people radiates. The first crossword is one of forgiveness. He addresses Himself in this prayer to His Father.

On the basis of this intercession, Peter delivers his speech to the Jews after the Holy Spirit has been poured out (Acts 3:17). The conversion of Saul, the hater and persecutor of the Christians, also takes place on the basis of this prayer (1 Timothy 1:13). Would we have said that they did not know what they were doing? The Lord says it and therefore it is so. They did not know it in depth, otherwise they would not have crucified the Lord of glory (1 Corinthians 2:8).

While the Lord prays, the soldiers make a game of dividing up His garments. It was all He left. The people are looking on and watch all. Even at the cross His enemies do not leave Him alone. With pleasure the rulers look at the result of their efforts. They managed to get rid of Him. They continue to sneer at Him and challenge Him to save Himself. After all, He also saved others, didn’t He? Their remark that He has saved others is true. With this remark they testify of His work of grace among them, but it has done nothing in their heart.

They mock the fact that He is the Christ of God. Let Him prove it by saving Himself. They say things of which they do not in any way suspect the truth. He is the Chosen One, although everything there speaks against it when He hangs on the cross as the Miserable and is an example of contempt and weakness.

It seems that God does not want to have anything to do with Him and it seems that the religious leaders are right that He is a deceiver. But it is precisely in these moments that He is pre-eminently the Chosen One of God, the Man Who completely answers everything God asks of a man. Because He wants to save others, He cannot save Himself.

The soldiers join in mocking Him. They are approaching and offer him sour wine. Possibly we should think of them bringing the sour wine close to His lips, without Him actually being able to touch it. This is a tantalus torment for one who is tortured by thirst. We read in the book of Psalms that the Lord was tormented by thirst (Psalms 22:15). Luke does not mention how the Lord responds to this. To him it is about the portrayal of man who, led by satan, turns against the Christ of God in the most horrible way.

While the rulers challenge the Lord to save Himself and thereby show that He is the Christ, the soldiers challenge Him to save Himself and thereby show that He is the King of the Jews. The inscription placed above Him as a mockery is: “This is the King of the Jews.” And so He is. In His shame His glory becomes manifested, despite man’s will to humiliate Him into the deepest depths. Soon He will reveal Himself as King.

For the third time, the mocking challenge of saving Himself is heard. This time it comes from one of the hanged criminals who calls upon Him as the Christ to do it and then at the same time save them. This criminal is only thinking of a salvation for the moment. It is not a question of a sincere heart, but a blasphemy. This man too, so close to the gate of death, joins the blasphemers of the Lord. The hatred of wicked man is so great, that even in his death agony he blasphemes the Lord.

Luke 24:51

Prayer for His Enemies and Mocked

In the midst of the rejection we see how the Lord turns to His Father and asks Him to forgive His murderers because they don’t know what they are doing. Isn’t that an incomprehensible grace? No word of revenge comes over His lips, but a word out of which His love for this people radiates. The first crossword is one of forgiveness. He addresses Himself in this prayer to His Father.

On the basis of this intercession, Peter delivers his speech to the Jews after the Holy Spirit has been poured out (Acts 3:17). The conversion of Saul, the hater and persecutor of the Christians, also takes place on the basis of this prayer (1 Timothy 1:13). Would we have said that they did not know what they were doing? The Lord says it and therefore it is so. They did not know it in depth, otherwise they would not have crucified the Lord of glory (1 Corinthians 2:8).

While the Lord prays, the soldiers make a game of dividing up His garments. It was all He left. The people are looking on and watch all. Even at the cross His enemies do not leave Him alone. With pleasure the rulers look at the result of their efforts. They managed to get rid of Him. They continue to sneer at Him and challenge Him to save Himself. After all, He also saved others, didn’t He? Their remark that He has saved others is true. With this remark they testify of His work of grace among them, but it has done nothing in their heart.

They mock the fact that He is the Christ of God. Let Him prove it by saving Himself. They say things of which they do not in any way suspect the truth. He is the Chosen One, although everything there speaks against it when He hangs on the cross as the Miserable and is an example of contempt and weakness.

It seems that God does not want to have anything to do with Him and it seems that the religious leaders are right that He is a deceiver. But it is precisely in these moments that He is pre-eminently the Chosen One of God, the Man Who completely answers everything God asks of a man. Because He wants to save others, He cannot save Himself.

The soldiers join in mocking Him. They are approaching and offer him sour wine. Possibly we should think of them bringing the sour wine close to His lips, without Him actually being able to touch it. This is a tantalus torment for one who is tortured by thirst. We read in the book of Psalms that the Lord was tormented by thirst (Psalms 22:15). Luke does not mention how the Lord responds to this. To him it is about the portrayal of man who, led by satan, turns against the Christ of God in the most horrible way.

While the rulers challenge the Lord to save Himself and thereby show that He is the Christ, the soldiers challenge Him to save Himself and thereby show that He is the King of the Jews. The inscription placed above Him as a mockery is: “This is the King of the Jews.” And so He is. In His shame His glory becomes manifested, despite man’s will to humiliate Him into the deepest depths. Soon He will reveal Himself as King.

For the third time, the mocking challenge of saving Himself is heard. This time it comes from one of the hanged criminals who calls upon Him as the Christ to do it and then at the same time save them. This criminal is only thinking of a salvation for the moment. It is not a question of a sincere heart, but a blasphemy. This man too, so close to the gate of death, joins the blasphemers of the Lord. The hatred of wicked man is so great, that even in his death agony he blasphemes the Lord.

Luke 24:52

Prayer for His Enemies and Mocked

In the midst of the rejection we see how the Lord turns to His Father and asks Him to forgive His murderers because they don’t know what they are doing. Isn’t that an incomprehensible grace? No word of revenge comes over His lips, but a word out of which His love for this people radiates. The first crossword is one of forgiveness. He addresses Himself in this prayer to His Father.

On the basis of this intercession, Peter delivers his speech to the Jews after the Holy Spirit has been poured out (Acts 3:17). The conversion of Saul, the hater and persecutor of the Christians, also takes place on the basis of this prayer (1 Timothy 1:13). Would we have said that they did not know what they were doing? The Lord says it and therefore it is so. They did not know it in depth, otherwise they would not have crucified the Lord of glory (1 Corinthians 2:8).

While the Lord prays, the soldiers make a game of dividing up His garments. It was all He left. The people are looking on and watch all. Even at the cross His enemies do not leave Him alone. With pleasure the rulers look at the result of their efforts. They managed to get rid of Him. They continue to sneer at Him and challenge Him to save Himself. After all, He also saved others, didn’t He? Their remark that He has saved others is true. With this remark they testify of His work of grace among them, but it has done nothing in their heart.

They mock the fact that He is the Christ of God. Let Him prove it by saving Himself. They say things of which they do not in any way suspect the truth. He is the Chosen One, although everything there speaks against it when He hangs on the cross as the Miserable and is an example of contempt and weakness.

It seems that God does not want to have anything to do with Him and it seems that the religious leaders are right that He is a deceiver. But it is precisely in these moments that He is pre-eminently the Chosen One of God, the Man Who completely answers everything God asks of a man. Because He wants to save others, He cannot save Himself.

The soldiers join in mocking Him. They are approaching and offer him sour wine. Possibly we should think of them bringing the sour wine close to His lips, without Him actually being able to touch it. This is a tantalus torment for one who is tortured by thirst. We read in the book of Psalms that the Lord was tormented by thirst (Psalms 22:15). Luke does not mention how the Lord responds to this. To him it is about the portrayal of man who, led by satan, turns against the Christ of God in the most horrible way.

While the rulers challenge the Lord to save Himself and thereby show that He is the Christ, the soldiers challenge Him to save Himself and thereby show that He is the King of the Jews. The inscription placed above Him as a mockery is: “This is the King of the Jews.” And so He is. In His shame His glory becomes manifested, despite man’s will to humiliate Him into the deepest depths. Soon He will reveal Himself as King.

For the third time, the mocking challenge of saving Himself is heard. This time it comes from one of the hanged criminals who calls upon Him as the Christ to do it and then at the same time save them. This criminal is only thinking of a salvation for the moment. It is not a question of a sincere heart, but a blasphemy. This man too, so close to the gate of death, joins the blasphemers of the Lord. The hatred of wicked man is so great, that even in his death agony he blasphemes the Lord.

Luke 24:53

Prayer for His Enemies and Mocked

In the midst of the rejection we see how the Lord turns to His Father and asks Him to forgive His murderers because they don’t know what they are doing. Isn’t that an incomprehensible grace? No word of revenge comes over His lips, but a word out of which His love for this people radiates. The first crossword is one of forgiveness. He addresses Himself in this prayer to His Father.

On the basis of this intercession, Peter delivers his speech to the Jews after the Holy Spirit has been poured out (Acts 3:17). The conversion of Saul, the hater and persecutor of the Christians, also takes place on the basis of this prayer (1 Timothy 1:13). Would we have said that they did not know what they were doing? The Lord says it and therefore it is so. They did not know it in depth, otherwise they would not have crucified the Lord of glory (1 Corinthians 2:8).

While the Lord prays, the soldiers make a game of dividing up His garments. It was all He left. The people are looking on and watch all. Even at the cross His enemies do not leave Him alone. With pleasure the rulers look at the result of their efforts. They managed to get rid of Him. They continue to sneer at Him and challenge Him to save Himself. After all, He also saved others, didn’t He? Their remark that He has saved others is true. With this remark they testify of His work of grace among them, but it has done nothing in their heart.

They mock the fact that He is the Christ of God. Let Him prove it by saving Himself. They say things of which they do not in any way suspect the truth. He is the Chosen One, although everything there speaks against it when He hangs on the cross as the Miserable and is an example of contempt and weakness.

It seems that God does not want to have anything to do with Him and it seems that the religious leaders are right that He is a deceiver. But it is precisely in these moments that He is pre-eminently the Chosen One of God, the Man Who completely answers everything God asks of a man. Because He wants to save others, He cannot save Himself.

The soldiers join in mocking Him. They are approaching and offer him sour wine. Possibly we should think of them bringing the sour wine close to His lips, without Him actually being able to touch it. This is a tantalus torment for one who is tortured by thirst. We read in the book of Psalms that the Lord was tormented by thirst (Psalms 22:15). Luke does not mention how the Lord responds to this. To him it is about the portrayal of man who, led by satan, turns against the Christ of God in the most horrible way.

While the rulers challenge the Lord to save Himself and thereby show that He is the Christ, the soldiers challenge Him to save Himself and thereby show that He is the King of the Jews. The inscription placed above Him as a mockery is: “This is the King of the Jews.” And so He is. In His shame His glory becomes manifested, despite man’s will to humiliate Him into the deepest depths. Soon He will reveal Himself as King.

For the third time, the mocking challenge of saving Himself is heard. This time it comes from one of the hanged criminals who calls upon Him as the Christ to do it and then at the same time save them. This criminal is only thinking of a salvation for the moment. It is not a question of a sincere heart, but a blasphemy. This man too, so close to the gate of death, joins the blasphemers of the Lord. The hatred of wicked man is so great, that even in his death agony he blasphemes the Lord.