Luke Chapter Twenty-Three
Jesus Before Pilate
[Text parallels Matthew 27:2, 11-14, Mark 15:1b-5 and John 18:28-38]
23:1 Then the whole company of them arose and brought him before Pilate. 2 And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” 3 And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” 4 Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” 5 But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.”
Since the Jews no longer had the authority to execute someone,[1] they had to convince the Roman government that Jesus was worthy of being put to death. Instead of listing everyone who came along to hand over Jesus to the Roman governor, Luke simply writes, “the whole company of them,” undoubtedly all those that shared the belief that Jesus was dangerous and needed to be stopped. Pontius Pilate was the governor of Judea at the time.[2] The group began to charge Jesus of several seemingly disjointed accusations, possibly with the idea that Pilate will hear one that he considers blameworthy. They said that He misleads people, forbids giving tribute to Caesar, and calls Himself a king, something that did get Pilate’s attention. So Pilate asks, “Are you the King of the Jews?” Jesus responded, it is as you say.
Pilate then tells the the chief priests and the crowd that was with them, that he finds no guilt in Jesus. Their insistence became even louder, saying that He stirs up people throughout Judea, from Galilee in the north to Jerusalem in the south.
Jesus Before Herod
23:6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he belonged to Herod’s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. 9 So he questioned him at some length, but he made no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate. 12 And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.
When Pilate heard that Jesus taught in the Galilee region, he asked if Jesus was from that area. Hearing that Jesus was indeed a Galilean, Pilate thought that Herod[3], who was given the Galilee region to rule, might be able to get him out of this conundrum. Herod was in town at this time, perhaps for Passover (but there is no indication that He followed any Jewish protocols), so this transition would not require much time.
When Herod saw Jesus he was overjoyed, as he had heard about Him and was desiring to be entertained with a miracle. Herod questioned Jesus, but with no response. He remained silent throughout Herod’s interrogation. The chief priests and scribes were there and vigorously accused Jesus while Herod attempted to get Jesus to respond. Getting no answer from Jesus, Herod and his soldiers started to despise Him, treating Him with distain, and began to mock Him. At one point they dressed Him in the finest fit-for-royalty clothing. But soon the fun wore off and Herod sent Him back to Pilate. However, Herod appreciated being considered by Pilate and the two of them became friends. Prior to this event, which only Luke records, he reports that they were previously enemies.
Jesus Returned to Pilate
[Text parallels Matthew 27:15-17, Mark 15:6-11 and John 18:39]
23:13 Pilate then called together the chief priests and the rulers and the people, 14 and said to them, “You brought me this man as one who was misleading the people. And after examining him before you, behold, I did not find this man guilty of any of your charges against him. 15 Neither did Herod, for he sent him back to us. Look, nothing deserving death has been done by him. 16 I will therefore punish and release him.”
Pilate then called all those that were accusing Jesus together and told them that the man they brought to him to interrogate and punish, the One they claimed who was misleading the people, he did not find Him guilty. He added that Herod also did not find any guilt, as he sent Jesus back to them (plural). So he will punish and release Him.
In addition to Jesus’ accusers, Luke also records that Pilate called the rulers (social leaders, scribes, elders, etc.) and the people (a new audience, not just those following the on-going drama of these trials). The group of accusers was now a large crowd of people, mostly Jewish.
Note: Since verse 17 can be found in only a few of the manuscripts, many Bible versions omit verse 17 (including the ESV), which would read something like this: “Now he was obliged to release one man to them at the festival.” It is believed to be a gloss (a brief notation of explanation or definition) apparently based on Matthew 27:15 and Mark 15:6[4], which was likely added by a copyist.
Pilate Delivers Jesus to Be Crucified
[Text parallels Matthew 27:18-26, Mark 15:12-15 and John 18:40-19:16]
23:18 But they all cried out together, “Away with this man, and release to us Barabbas”— 19 a man who had been thrown into prison for an insurrection started in the city and for murder. 20 Pilate addressed them once more, desiring to release Jesus, 21 but they kept shouting, “Crucify, crucify him!” 22 A third time he said to them, “Why? What evil has he done? I have found in him no guilt deserving death. I will therefore punish and release him.” 23 But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. 24 So Pilate decided that their demand should be granted. 25 He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.
When the crowd heard that Pilate was only willing to punish Jesus, they got louder and cried out, “Away with this man, and release to us Barabbas.” Each of the gospel accounts record the custom of releasing a prisoner during the time of the spring festivals.[5] Here the crowd loudly exclaims that they want Barabbas, a notorious criminal released, not Jesus. Matthew tells us that it was the chief priests had stirred up the people to demand the release of Barabbas and kill Jesus (see Matthew 27:20).
Pilate tried to persuade the crowd that Jesus was innocent, but they kept on shouting back to crucify Him. Once again Pilate said he would punish Jesus and then release Him. But the crowd was getting more and more hostile demanding that Jesus be crucified. Not wanting the appearance of an insurrection, Pilate granted their wish. He released Barabbas and sent Jesus to be executed by crucifixion.
Considerations
Many have questioned who were these people in the crowd standing before Pilate. In verse 13 we read that Pilate called together the people. Were these the same people that followed Jesus or greeted Him at His triumphal entry? If so, why the change in heart? These are excellent questions and many have speculated with a wide variety of answers. Some believe that these people were the ancient equivalent of what we might call today some form of "jury duty," people on call to act as representatives of the general populace, or perhaps were summoned, as the chief priests stated that Jesus was ”misleading our nation" (verse two) and "stirs up the people" (verse five).[6] But this crowd was large, and now being stirred up by the chief priests and elders (Matthew 27:20), it was rambunctious, rapidly escalating to the point of a potential insurrection, or at least Pilate thought so.
Again, who were these people? Why was Jesus' death so important to them that they were willing to say, "His blood be on us and on our children!" (Matthew 27:25)? We know that many of the Jews believed that the Messiah would come to free them from the tyranny of Rome and since Jesus did nothing for that cause, some say that they were angry enough to turn on Him. But then we come to a group that rejected Jesus and His teachings, while this group may not be an organized group (or have a name), it was apparently significant in both size and influence. They undoubtedly grew up believing one way and Jesus came along and challenged everything they were brought up to believe. Their beliefs, lifestyle, protocols, priorities, and values were exposed by Jesus as being wrong (or fraudulent). Even though He was clearly sent by God, the lure to stay with what was comfortable (less painful) was too much. We need to understand that their rejection of Jesus and His instruction was the primary reason Jerusalem and the Temple was later destroyed and the Jews being dispersed around the world (see Matthew 23:37-39; Luke 13:34-35; 19:41-44). The majority of the people in front of Pilate at this time were likely from this second group.
Sadly, this 'problem' of desiring to remain ‘comfortable’ still exists today, many people have grown up in Christian families attending a 'Christian' church. Which is great, praise God! But when that "childhood church" becomes the standard for all Christian protocol and behavior, then tradition and other rituals can become more important than following Jesus. Anything that takes a believer’s eye off Jesus should be considered evil.
The Crucifixion of Jesus
[Text parallels Matthew 27:32-44, Mark 15:20-32 and John 19:17-27]
23:26 And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus.
It may be difficult to imagine the increase in population in Jerusalem during one of the three mandatory-to-attend Jewish festivals and how that would affect normal daily processes in the city. Then add the number of people following Jesus, both those that were merely curious and those who were true believers. The city’s roads and pathways were likely jammed with people. After Jesus was severely tortured and mocked (see Matthew 27:26-31; Mark 15:15; John 19:1-3), He may not have been able to carry His cross, so the Romans chose Simon of Cyrene,[7] who was in town for the Feast of Unleavened Bread, to carry His cross.
23:27 And there followed him a great multitude of the people and of women who were mourning and lamenting for him. 28 But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ 30 Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ 31 For if they do these things when the wood is green, what will happen when it is dry?”
Luke records that there was a large crowd of people and specifically women that were mourning and lamenting for Jesus. He turns to them, calling them “Daughters of Jerusalem,” a common Biblical metaphor referring to the people of Israel as a whole (see Micah 4:8; Zephaniah 3:14; Zechariah 9:9), and tells them that judgment is coming. He tells them not to cry for Him but for themselves and their children. As the days are coming soon when the people will say, “Blessed are the barren and the wombs that never bore and the breasts that never nursed!” in recognition that during that time of judgment (which did occur later in 66-70 A.D.),[8] life as a mother or even for a young child, will be extremely difficult. So much so as to call on mountains to fall on them and cover them. Verse 31 has been interpreted in a variety of ways including, but not limited to: 1) the green wood represents Jesus and if the Romans crucified Him (mistreating an innocent person), how much more will they do to the people of Israel when He is gone; 2) if the Jews waited so long for the Messiah and then have Him executed when He does arrive, how poorly will they be treated?; 3) the image, taken from Ezekiel 20:47, places the fate of the innocent Savior as a foretelling of evil over against the evil of Israel; 4) Israel still exists during this “wood is green” period, how desolate will it become when it is dry?; 5) if God did not spare the life of His Son for humanity, how much would He spare those that rejected Jesus during judgment? While the specifics of the metaphor may not be fully understood, the illustration is not lost, the punishment of the people of Israel in the soon coming judgment will be severe, and it was.
23:32 Two others, who were criminals, were led away to be put to death with him. 33 And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. 34 And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments.
They arrive at the location where the Romans conducted their executions by crucifixion, it was known by the name “The Skull.”[9] Jesus was to be crucified alongside two criminals, one was placed on His right and the other at His left. All three were crucified at the same time. While on the cross, Jesus called out to His Father, asking Him to forgive the people who were crucifying Him, as they did not know what they were doing (see Considerations below). Meanwhile the Roman soldiers cast lots among themselves to divide Jesus’ clothing.
23:35 And the people stood by, watching, but the rulers scoffed at him, saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” 36 The soldiers also mocked him, coming up and offering him sour wine 37 and saying, “If you are the King of the Jews, save yourself!” 38 There was also an inscription over him, “This is the King of the Jews.”
People stayed watching, waiting, perhaps thinking that if Jesus was the Messiah something spectacular was going to happen and they wanted to be there to witness. Many of the rulers, along with the chief priests, scribes, and elders (see Matthew 27:41), ridiculed Jesus. Some said, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” An interesting statement as it acknowledges that Jesus was in fact able to save others. The Roman soldiers began to mock Him too, offering Him sour wine and saying if He was indeed the King of the Jews, He should be able to save Himself. Luke notes that there was a sign above Jesus that read, “This is the Kings of the Jews.”[10]
23:39 One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” 40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” 42 And he said, “Jesus, remember me when you come into your kingdom.” 43 And he said to him, “Truly, I say to you, today you will be with me in paradise.”
One of the criminals joined in the sneering and asked, “Are you not the Christ? Save yourself and us!” The other criminal stopped him and asked him, “Do you not fear God?” Noting that they were there justly, as they were truly criminals. But further noted that Jesus did nothing wrong. Possibly from following the commotion that led to Jesus’ arrest or knew of Him before, the criminal turns to Jesus and asks Him to remember him when He comes into His kingdom. Jesus replied and assured him that he will be with Him in paradise (Greek ‘paradeisō’,[11] a word borrowed from the Persians referring to a garden spot on earth, some believe that the word refers to Hades,[12] however, most agree that now, especially after victory on the cross, it refers to heaven).
Considerations
Forgive Them! They Do Not Know What They Are Doing!
This verse may offer more insight regarding Jesus’ nature than any of His other statements made from the cross. There are two groups that could be deemed culpable for Jesus’ death. First, those that arranged the arrest, manipulated the politicians, saw their beliefs and way of life being challenged and were willing to compromise their fundamental ‘truths’ by committing murder (true hypocrites). These Jewish leaders certainly were guilty of murder, even if they didn’t do the actual execution. Which brings us to the second group, the Romans. The Roman Empire was built on brutality and bloodshed, but they did have an extensive system of law that for the most part is still in use today by various governments. Being manipulated by the Jews, the Romans did execute Jesus, as their concern for any potential insurrection that could have easily ruined their political careers (or even lead to death) led them to execute an innocent person.
But the execution of Jesus was more than a “local issue,” two major problems were being addressed by Jesus and His ministry. One was that Scripture was being wrongfully interpreted. It had been more than 400 years since anyone had heard from God before John the Baptist showed up, several sects in that time frame came about (some had even come and gone) with each having a unique ‘twist’ on Scriptural interpretation and theology. The other problem was far more problematic, and much older, namely sin! The problem of sin came about shortly after God created man. And since man could never repair that damage and fix the problem of sin, God sent His Son to die (see John 3:16).
Part of the problem with the Old Testament corruption was that the missing component, the key for proper interpretation, was Jesus. Since each page of the Old Testament points to Jesus and His ministry, and is loaded with a number of people that are considered models of Jesus as the Messiah, it is understandable that many would get the interpretation wrong without the proper understanding or knowledge of Jesus.
When we review, we see the Jews were guilty, the Romans were guilty, the rabbis and teachers were guilty, but most importantly, all people are guilty because we are all sinners! So, who is Jesus referring to when He prays to His Father to forgive them? The apostle Paul gives us a hint, “Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. But, as it is written, “What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him”—these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God.” (1 Corinthians 2:6-10, emphasis added) If the Jews and the Romans knew God’s plan and that Jesus was God, they would not have executed Jesus, but since Jesus needed to die in order to atone for the sins of man, the crucifixion and subsequent resurrection occurred. Jesus is asking His Father to forgive them all. Forgiveness is the central theme of Jesus’ ministry. He sets the standard for us, instead of retaliation, revenge, vengeance, retribution, or whatever you wish to call it, Jesus is saying He has a better way, forgiveness through Him (see Leviticus 19:18, the second greatest commandment; Deuteronomy 32:35; Proverbs 20:22; Matthew 5:38-42; 6:14-15[13]; Romans 12:9-21).
The Death of Jesus
[Text parallels Matthew 27:45-56, Mark 15:33-41 and John 19:28-30]
23:44 It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, 45 while the sun’s light failed. And the curtain of the temple was torn in two.
From noon to three o’clock in the afternoon darkness over the whole land was experienced. Luke notes that the light of the Sun failed. The Bible records or refers to a number of supernaturally-dark periods, often associated with judgment (see Genesis 15:12; Exodus 10:21-22; 19:16; Joel 2:1-2, 10, 30-31; Amos 5:20; 8:9; Zephaniah 1:14-15). Even though these periods of darkness are brought into existence by God, an ominous feeling is associated with each one. Many point out that the terror is due to the absence of God, which may be true if He were truly absent. However, that is not the case here or for any of the Old Testament scenarios listed, as He initiated the darkness. One view is that the dreadful and terrifying darkness could be perceived as a model for judgment resulting in eternal terror. Some believe that the darkness represents the dread of all the sins that Jesus died for, that God brought the “outer darkness” of hell to surround the city on that day (see Matthew 8:12; 22:13; 25:30).
Luke then states that the curtain that separated the Holy Place from the Most Holy Place in the Temple was torn in two.[14] This, most symbolic representation of the separation between God and man, was now open, the barrier no longer exists. Humanity could now approach God without a priest or any other earthly intermediary.
23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last.
Just before expiring, Jesus said, “Father, into your hands I commit my spirit!” The Greek word translated here as ‘commit’ is ‘paratithemai’,[15] means to place near someone, to entrust them. Jesus committed His Spirit to His Father, returning to the care of His Father. A return to full fellowship with His Father. Jesus then died.
23:47 Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!” 48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 49 And all his acquaintances and the women who had followed him from Galilee stood at a distance watching these things.
Seeing Jesus’ humility on the cross and all of the supernatural signs, a centurion praised God saying, “Certainly this man was innocent!” He recognized that Jesus must have been the Son of God (see Matthew 27:54; Mark 15:39). At this time those that stayed to the end, returned home beating their breasts in guilt and deep sorrow, acknowledging that this execution was wrong. Before discussing Jesus’ burial, Luke notes that all of His acquaintances and the women who followed Him from essentially the beginning of His ministry were watching from a distance.
Jesus Is Buried
[Text parallels Matthew 27:57-61, Mark 15:43-47 and John 19:38-42]
23:50 Now there was a man named Joseph, from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, 51 who had not consented to their decision and action; and he was looking for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down and wrapped it in a linen shroud and laid him in a tomb cut in stone, where no one had ever yet been laid. 54 It was the day of Preparation, and the Sabbath was beginning. 55 The women who had come with him from Galilee followed and saw the tomb and how his body was laid. 56 Then they returned and prepared spices and ointments. On the Sabbath they rested according to the commandment.
Each of the gospel accounts mention Joseph of Arimathea. John discloses that he approached Pilate secretly as he feared the Jews (see John 19:38). Here Luke notes that Joseph did not consent to the council’s action of having Jesus arrested or put to death. He truly sought the kingdom of God. After receiving permission from Pilate, he took down Jesus’ body and wrapped it in linen and laid Him in a tomb that had never been used. Since it was the day of Preparation and the Sabbath was to begin soon, nothing more was done. They would come back to finish after the Sabbath. The women took note where the tomb was as they planned on coming back with the spices and ointments.[16] The text reads like they already returned, they did not, see Luke 24:1. The text is likely referring to them returning home to prepare the necessary spices and ointments. Everyone rested on the Sabbath as it was a day of rest as commanded by the law.
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[1] See Considerations under Matthew 20:17-20 "Capital Punishment by the Jews Revoked."
[2] See commentary under Matthew 27:1-2.
[3] Herod Antipas, the son of Herod the Great was known as Herod the tetrarch (see Luke 3:1) and at times was called king (see Matthew 14:9; Mark 6:14). See also the Considerations under Matthew 2:7-12 "Meet the Herods."
[4] Metzger, B. M., United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies’ Greek New Testament (4th rev. ed.) (p. 153). United Bible Societies.
[5] See commentary under Matthew 27:15.
[6] As allowed by the first table in the Roman law known as the Twelve Tables, which outlined the rights of Roman citizens.
[7] See commentary under Matthew 27:32-34.
[8] See Considerations under Matthew 24:1-2 "Temple Destroyed" and Matthew 23:37-39 "Left Desolate, Very Desolate."
[9] See commentary under Matthew 27:32-34.
[10] See commentary under Matthew 27:36-37.
[11] Strong’s Greek 3857.
[12] See Considerations under Matthew 8:5-13 regarding “Hell By Any Other Name is Still Hell or Is it?”
[13] See commentary and Considerations under Matthew 6:14-15.
[14] See commentaries under Mathew 27:45-50 and Matthew 27:51-54.
[15] Strong’s Greek 3908.
[16] See commentary and Considerations under Matthew 27:57-61. See also commentary under Mark 15:42-47.