Luke Chapter 23.

Luke Chapter 23.

Proceedings before Pilate.  23:1-5.   Note (23:1), "the whole assembly arose."  The reference is to the Sanhedrin, not the people generally.  The Sanhedrin were convinced they had enough evidence to lay before Pilate (see Pontius Pilate in Bible Dictionary), to support a capital charge.  While the Messianic claim made by Christ was scarcely a crime under Roman law, they could claim that for Christ to claim Messiahship, could involve political applications.  The Sanhedrin had no authority to inflict the death sentence, so it was necessary to bring Jesus before the Roman court, and give his claim to Messiahship a political complexion.  Their threefold indictment before Pilate, was that Jesus was:

*   Perverting the nation (R.V.).  'Diastropho' must signify, "pervert from Roman allegiance." (Easton).  This was a false indictment.

*   Opposing the payment of taxes to Caesar.  This also was untrue.

*   Claiming to be Messiah, a King.  But he was not the kind of Messiah they would infer.

           

Pilate's question.   He was concerned about the kingship Jesus claimed.

           

Jesus' reply (compare Jn.19).  Luke's account condenses a fuller conversation.  Pilate is convinced that Jesus is a harmless enthusiast and did not claim to be a king in any political sense.  Jesus left it to Pilate to form his own interpretation as to the kind of king that he, Jesus is.  Pilate's opinion was favourable, he did not think Jesus was any danger to the state.  But the accusers brought pressure upon Pilate, by insisting that Jesus had caused widespread dis-affection.

           

Christ before Antipas. 23:6-12.  When Galilee was mentioned, Pilate thought Herod might be able to throw some light on the case and he knew that the responsibility was his own to deal with the case.  He sends Jesus to Herod for information and advice.  It seems that Herod was then in Jerusalem to attend the Passover.  (The Herod's Bible Dictionary). 

Herod was curious to see Jesus, but his attitude soon changed to contempt.  Herod treats his royal claims as too ridiculous to be worthy of a judge's attention.  He expresses his opinion, by arraying Jesus in robes of mock royalty. Pilate and Herod had had a quarrel, but Pilate's courtesy, in sending Jesus to Herod for his advice, led to a reconciliation that day.

           

The Condemnation.  23:13-25.   Pilate first sums-up the case as it has so far developed and treats only the charge of perverting the people as having importance. This he finds unproved.  Neither had Herod added anything to the case for the prosecution.  Pilate offers a suggestion, they could not expect him to inflict the death penalty, he would chastise Jesus and let him go.  This was a cruel punishment and Pilate had hoped to arouse some sympathy - that they would agree that Jesus should endure the lesser punishment.  But in this concession the priests discerned Pilate's weakness and that, by further pressure, they could bring Pilate to inflict the Death penalty. 

           

There must have been supporters of Jesus around Jerusalem at the time.  But the proceedings must have taken them by surprise.  The arrest, the trial and the condemnation of Jesus had taken place during the early hours of the morning, before the followers and pilgrims outside of Jerusalem began to stir.  The rabble who gathered with the priests around Pilate's tribunal may have included many partisans of Barabbas, who came to take advantage of the amnesty customary of the feast. (Manson).

           

Barabbas (son of the father, 'abbas').  Pilate is pressed to release a dangerous man.  The choice exposes the moral state of the Jews and Pilate's submission and his weakness.             

Pilate's mind as to the innocence of Jesus has not been changed but, after the third appeal to the people, he gives way to their insistence and gave sentence: that which they demanded should be done, thus Jesus was delivered up to them.

           

The way to Calvary.  23:26-32.   A criminal usually bore his own cross.  We do not know why Simon of Cyrene was compelled by the Roman soldiers to help bear the cross of Jesus.  Simon may have been given the cross-beam to carry. Many of the sympathisers with Jesus were now gathered to the scene and Simon may have been one of those who expressed too loudly his sympathy with the Lord.

           

Christ was rebuking those who lamented for him.  They did not do wrong in doing so, but there was something else for which they had greater reason to weep.  The Lord (v.30) predicted that the day will come, when the mothers living in the city, will cry the words of Hosea 10:8.  Very much great sorrows are to come upon the city of Jerusalem.  For if the Romans execute me, who am no revolutionary, or zealot, they will more ruthlessly punish the Zealots of Jewish nationalism in the destruction of the city.  The green tree, speaks of Jesus, the dry tree, of the rebellious city, which will meet more utter destruction.

           

The Crucifixion.  23:33-38.

  *   The place - Calvary. - The Latin name, but the Greek is 'kranion', meaning "skull."  The Hebrew name 'Galgotha' is found in  Matt.27:33;  Mk.15:22;  Jn.19:17.  The name 'skull' probably came from the shape of the hillock.  The place cannot be identified with any certainty.

  *   Crucifixion.   This form of punishment, was used by several of the ancient people, but the Romans used it only for slaves and the worst of criminals.  No Roman citizen was punished this way.

  *   Sayings.  There are seven known sayings of Jesus on the cross.  The sayings in 23:34 were especially for the Jews who had succeeded in attaining his crucifixion.

  *   Callousness.  That of the people and soldiers.  Crucifixion was the cruellest of deaths.  The feet and hands were nailed with a large staple-like (two pronged) nail and the wounds soon became inflamed, while the unnatural position of the body, the congestion of blood in the head, lungs and heart, stiffness of the limbs, the burning thirst from fever, and indescribable oppression, all united to make it the most terrible of punishments.  These sufferings provoked only scoffing from the people.

  *  The garments.   The four soldiers who carried out the execution, had the rights to the garments of the crucified.

  *   Vinegar.   Sour wine.  But some think it an undrinkable vinegar.

           

The penitent malefactor.  23:39-43.   He would learn about Jesus by:

                        Listening to his sayings.

                        Watching his sufferings.

                        Listening to the scoffers.

           

The story illustrates:

  *   God's forgiving grace to malefactors.   This man heard Jesus pray to the father to forgive them who had crucified him.  This man heard that prayer, and got a new perception of the grace and forgiveness of God.

  *   The thief was not saved by church rites, such as baptism etc.

  *   The penitents prayer, showed a simple but real faith in the face of scoffing.  It was from the mockery that he heard Jesus was a king.  He believed that Jesus though now crucified, would come in His Kingdom. R.V.    He prayed that Jesus would remember him in that day.

  *   Jesus' reply.  The Lord solemnly promises him that he will not have to wait to that future day of His Kingdom, but "this very day, you shall be happy with me in Paradise."  The forgiveness that God gives, is complete and immediate, making men fit for paradise on the spot.   The "today" does not refer to the time when God spoke, for the thief knew that, but the "today" refers to fellowship in Paradise, that day.  Thus it stands in contrast to the Kingdom yet to come, of which the malefactor spoke.

           

Christ's death.  23:44-49.

  *   Darkness.  This commenced at the 6.th hour, or midday.  The N.E.B. should not follow with 'its eclipse', for an eclipse is impossible at full moon.  Though 'ekleipo' can mean a state of eclipse, it is better to use it in its original vague sense of failing. (Plummer).

  *  The rent veil.  The old order was ended.  The Temple could no longer be God's dwelling Place.  That such extraordinary signs took place at the crucifixion, was proof God was at work.

  *   Christ's commitment.   In the loud cry there is suggestion of victory, and the words of the prayer, the voluntary character of His death is expressed.  The people are solemnised by the event, and Christ's followers are present, though at a distance.

            The Burial.  23:50-56.   Joseph was:

                        A member of the Sanhedrin Council.

                        A man of integrity.

                        Had dissented from their policy.

                        Of Arimathea.  The site is uncertain.

                        Looked forward to the Kingdom of God, i.e. he was a disciple.

                        Made himself responsible for the burial of Christ.

           

The devoted women observed that the body of Jesus had been laid in haste, and they prepared spices and ointments for the proper embalming of the body.  Little did they realise, how needless these were to be.  For spices and ointments see Vine's Dict. I.V.B.D.