Lucas 23
Charles Spurgeon · Citado em PreceptAustin
Lucas 23
Spurgeon - Our Lord foresaw the terrors of the siege of Jerusalem, and bade the women prepare for overwhelming sorrows. If the innocent thus suffered, what would become of the guilty? A T
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Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration (ED: IN THIS CASE "ATTENTION!"). Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." Nothing deserving death has been done by Him - Pilate makes a clear declaration of Jesus' innocence, having committed no crime worthy of death. This statement is in addition to his three clear "not guilty" statements in Luke 23:4, 14, 22. The word for nothing (oudeis) is literally "and not one," which signifies an absolute negation by Pilate, which the Jews absolutely refuse to accept because of their spiritually blind eyes and hardened hearts. Deserving (Worthy) (514) (axios) from ágō = to weigh) strictly speaking means bringing up the other beam of the scales. Having the weight of another thing of like value, worth as much. Pilate places the evidence on one scale and Jesus on the other (so to speak) and concludes that Jesus is NOT deserving of death. This same word is used later by the thief on the Cross who concludes he and his companion on Jesus' left side are both receiving the penalty which they deserve (Lk 23:41). If you deserve something, it's right that you get it - the thieves deserved death but not Jesus! This is a further reflection of God's great love, mercy and grace toward us, who like the two thieves justly deserved the "death penalty" (Ro 6:23+) and God's eternal wrath! Because the One not worthy of death was put to death and God's wrath fell on Him, we who were worthy of death now receive eternal life in Him! Hallelujah! James Stalker sums up Jesus' transfer from Pilate to Herod and back again to Pilate - BACK TO PILATE - THE sending of Jesus to Herod had not, as Pilate had hoped, finished the case, and so the Prisoner was brought back to the imperial palace. Herod had affected to treat Jesus with disdain; but in reality, as we are now aware, he had himself been tried and exposed. And Jesus returned to do the same thing for Pilate—to make manifest what manner of spirit he was of; though Pilate had no conception that this was going to happen: he was only annoyed that a case of which he thought he had got rid was thrown on his hands again. He had reluctantly to resume it, and he carried it through to the end; but, before this point was reached, his character was revealed, down to its very foundations, in the light of Christ. Herod’s spirit was that of frivolous worldliness—the worldliness which tries to turn the whole of life into a pastime or a joke; Pilate’s was that of strenuous worldliness—the worldliness which makes self its aim and subordinates everything to success. Of the two this is perhaps the more common; and, therefore, it will be both interesting and instructive to watch its self-revelation under the search-light of Christ’s proximity. Luke 23:16 "Therefore I will punish Him and release Him." KJV Luke 23:16 I will therefore chastise him, and release him. Isaiah 53:5; Mt 27:26; Mark 15:15; John 19:1-4; Acts 5:40,41 Luke 23 Resources - Multiple Sermons and Commentaries See Trial & Crucifixion of Jesus - Parallel Passages - to arrange the events chronologically and bring out details unique to each Gospel PILATE SEEKS A COMPROMISE: PUNISH THEN RELEASE JESUS Note that Luke does not describe the scourging found in the other 3 Gospel accounts (see Mt 27:26b+, Mk 15:15b+, Jn 19:1+) Compromise is defined as a middle way between two extremes, an agreement or a settlement of a dispute that is reached by each side making concessions. The word also means the acceptance of standards that are lower than is desirable. This latter definition would be an apropos description of Pilate's dealing with Jesus. An anonymous source once said "The ‘morality of compromise’ sounds contradictory. Compromise is usually a sign of weakness, or an admission of defeat. Strong men don’t compromise, it is said, and principles should never be compromised." Vance Havner said it this way "God despises mixtures. Our Lord says He will spew the lukewarm out of His mouth—and lukewarm is another word for the same state of compromise." J
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Spurgeon - Any one of us might well have wished to have been Simon, yet we need not envy him. There is a cross for every one who is a follower of the Crucified; may we have grace to carry it after him! I wonder if he was a black man. There was a Simon in the early Church; and it certainly was the lot of the Ethiopian to bear the cross for many and many an age. This Simon was a stranger, anyhow, and a foreigner; truly honored was he to be compelled to bear the cross after Christ. And methinks that he must have been a glad man to have such an honor thrust upon him, yet you need not envy him, for there is a cross for you also to carry. Bear it cheerfully. If anything happens to you, by way of ridicule, for Christ’s sake and the gospel’s, bow your shoulder willingly to the burden, and as knights are made by a stroke from a sword held in their sovereign’s hand, so shall you be made princes of the realm of Christ by bearing the cross after him.....Perhaps they were afraid that Christ would die from exhaustion; so they compelled Simon to bear his cross. Any one of Christ’s followers might have wished to have been this man of Cyrene; but we need not envy him, for there is a cross for each of us to carry. Oh! that we were as willing to bear Christ’s cross as Christ was to bear our sins on his cross! If anything happens to us by way of persecution or ridicule for our Lord’s sake, and the gospel’s, let us cheerfully endure it. As knights are made by a stroke from the sovereign’s sword, so shall we become princes in Christ’s realm as he lays his cross on our shoulders. Spurgeon - Wherein he was highly privileged. Such honour have all true saints. Shall Simon bear the cross alone, And all the rest go free? No, there’s a cross for every one, And there’s a cross for me. Led away (520)(apago from apó = from + ágō = to carry, lead) means to carry or lead away, leading from one place to another. Apago was used as a legal term meaning to lead one from one point to another in legal proceedings (to trial, punishment, prison or execution), just as Jesus was "led...away to Caiaphas, the high priest." (Mt 26:57), "to Pilate" (Mt 27:2) and finally to be crucified (Mt 27:31, cf prison guards who were led away [to execution] Acts 12:19). Apago was used in Mk 15:16 to describe Jesus being led to the scourging and mocking by the Roman soldiers, before He was led away to be crucified. The frequent use of ago in several of the events of the unjust trial of Jesus leading to His murder is a bit ironic for all those who led Him to one place or another will themselves be led to eternal death ( "the way is broad that leads to destruction, and there are many who enter through it." Mt 7:13+) unless they believe in Him for eternal life ("the way is narrow that leads to life, and there are few who find it." Mt 7:14) Apago - 16X/16V - bringing(1), lead(1), lead...away(2), leads(2), led astray(1), led away(1), led...away(6), took(1), took...away(1). Matt. 7:13; Matt. 7:14; Matt. 26:57; Matt. 27:2; Matt. 27:31; Mk. 14:44; Mk. 14:53; Mk. 15:16; Lk. 13:15; Lk. 21:12; Lk. 22:66; Lk. 23:26; Acts 12:19; Acts 23:17; Acts 24:7; 1 Co. 12:2 Seized (1949)(epilambano) means literally they took a firm hold of him, probably grasping him by the hand. This was not a gentle tap but a violent grasp. 1. take hold of, grasp, catch w. gen. or acc. Mt 14:31; Mk 8:23; Lk 9:47; 14:4; Ac 17:19; 18:17.—2. figuratively - catch Lk 20:20, 26; take hold of 1 Ti 6:12; be concerned with, take an interest in, help Heb 2:16. EPILAMBANO - 19X/18V - catch(2), give help(1), gives help(1), seized(2), take hold(2), taking(1), taking hold(1), took(4), took hold(5). Matt. 14:31; Mk. 8:23; Lk. 9:47; Lk. 14:4; Lk. 20:20; Lk. 20:26; Lk. 23:26; Acts 9:27; Acts 16:19; Acts 17:19; Acts 18:17; Acts 21:30; Acts 21:33; Acts 23:19; 1 Tim. 6:12; 1 Tim. 6:19; Heb. 2:16; Heb. 8:9 Cross (4716) stauros from histemi = to stand) was an an upright stake, especially a pointed one. Thayer adds the stauros was a well-known instrument of most cruel and ignominious punishment, borrowed by the Greeks and Romans from the Phoenicians; to it were affixed among the Romans, down to the time of Constantine the Great, the guiltiest criminals, particularly the basest slaves, robbers, the authors and abetters of insurrections, and occasionally in the provinces, at the arbitrary pleasure of the governors, upright and peaceable men also, and even Roman citizens themselves. Stauros is used somewhat in with a figurative (but still very real) supernatural significance as the source of the the doctrine concerning the saving power of the death on the cross endured by Christ (1 Co 1:18 = where "being saved" = present tense). Note another Greek word xulon is also translated "cross". The cross literally. Mt 27:32, 40, 42; Mk 15:21, 30, 32; Lk 23:26; J 19:17 , 19, 25, 31; Phil 2:8; Heb 12:2. FIGURATIVELY of suffering and death Mt 10:38; 16:24; Mk 8:34;10:21; Lk 9:23; 14:27. The cross of Christ in Christian teaching 1 Cor 1:17f; Gal 5:11; 6:12, 14; Eph 2:16; Phil 2:8; 3:18; Col 1:20; 2:14. STAUROS - 27X/27V - Matt. 10:38; Matt. 16:24; Matt. 27:32; Matt. 27:40; Matt. 27:42; Mk. 8:34; Mk. 15:21; Mk. 15:30; Mk. 15:32; Lk. 9:23; Lk. 14:27; Lk. 23:26; Jn. 19:17; Jn. 19:19; Jn. 19:25; Jn. 19:31; 1 Co. 1:17; 1 Co. 1:18; Gal. 5:11; Gal. 6:12; Gal. 6:14; Eph. 2:16; Phil. 2:8; Phil. 3:18; Col. 1:20; Col. 2:14; Heb. 12:2. It is surprising that STAUROS is not found in the Septuagint! Friberg on stauros - (1) literally cross, an instrument of capital punishment, an upright pointed stake, often with a crossbeam above it, or intersected by a crossbeam ( Mt 27.32); (2) by metonymy, as the means of atonement punishment of the cross, crucifixion (Php 2.8); as a religious technical term representing the significance of the atoning death of Jesus in the Christian religion cross ( 1Co 1.18); metaphorically, the dedication of life and the self-denial that a believer must be prepared to take on himself in following Christ (Lk 14.27) (BORROW Analytical Lexicon of the Greek New Testament) Vine on stauros -Noun Masculine — denotes, primarily, "an upright pale or stake." On such malefactors were nailed for execution. Both the noun and the verb stauroo, "to fasten to a stake or pale," are originally to be distinguished from the ecclesiastical form of a two beamed "cross." The shape of the latter had its origin in ancient Chaldea, and was used as the symbol of the god Tammuz (being in the shape of the mystic Tau, the initial of his name) in that country and in adjacent lands, including Egypt. By the middle of the 3rd cent. A.D. the churches had either departed from, or had travestied, certain doctrines of the Christian faith. In order to increase the prestige of the apostate ecclesiastical system pagans were received into the churches apart from regeneration by faith, and were permitted largely to retain their pagan signs and symbols. Hence the Tau or T, in its most frequent form, with the cross-piece lowered, was adopted to stand for the "cross" of Christ. As for the Chi, or X, which Constantine declared he had seen in a vision leading him to champion the Christian faith, that letter was the initial of the word "Christ" and had nothing to do with "the Cross" (for xulon, "a timber beam, a tree," as used for the stauros, see under TREE). The method of execution was borrowed by the Greeks and Romans from the Phoenicians. The stauros denotes (a) "the cross, or stake itself," e.g., Matthew 27:32; (b) "the crucifixion suffered," e.g., 1 Corinthians 1:17,18 , where "the word of the cross," RV, stands for the Gospel; Galatians 5:11 , where crucifixion is metaphorically used of the renunciation of the world, that characterizes the true Christian life; Galatians 6:12,14; Ephesians 2:16; Philippians 3:18. The judicial custom by which the condemned person carried his stake to the place of execution, was applied by the Lord to those sufferings by which His faithful followers were to express their fellowship with Him, e.g., Matthew 10:38 . (Vine's Expository Dictionary of Old Testament and New Testament Words) Dictionary of Biblical Imagery PAGE 654 - CROSS - In the ancient world the word cross was often synonymous with crucifixion. It sometimes only consisted of an upright stake, but usually a cross beam was attached either on the top or in the middle of the stake. Crucifixion as a form of execution probably originated with the Persians. It was later appropriated by Alexander the Great, adopted by the Romans and finally abolished by Constantine. It should be noted that the reference to the condemned person hanging on a tree in Deuteronomy 21:22–23 is not a reference to execution but is a public display of God’s curse subsequent to stoning. In the first century A.D. crucifixion was one of the strongest forms of deterrence against insurrection or political agitation in Roman provinces. Crucifixion was preceded by scourging. When the victim was affixed to the cross, he was stripped and mocked. The pain was extreme. After the victim died, the body was often left on the cross to decay and become food for scavengers. The imagery of cross in the Synoptic Gospels expresses radical discipleship that leads to suffering and sometimes to martyrdom. Jesus demands that his followers be willing to deny themselves and “take up the cross” (Mt 16:24; Mk 8:34). Luke’s version (9:23) emphasizes a daily commitment to this task. The expression “take up the cross” recalls the common practice of the condemned person carrying the cross beam to the place of execution. Such a demand entails that all who follow Jesus must be prepared to suffer and be crucified. Jesus’ road to suffering and eventual death by means of the cross became an example of obedience and commitment to God for all who would become disciples. In this respect the call to discipleship is a call to both self-denial and suffering. In John the notion of being “lifted up,” which is understood as being part of the glorification process, is associated with Jesus’ crucifixion (Jn 3:14; 12:32–34). Here the cross signifies victory. The image of cross in Paul is theological in import. Paul’s interest is in the saving significance of the cross as atonement and not in the historical reconstruction of the event. Paul interpreted Jesus’ agonizing and humiliating experience on the cross as an expression of obedience (Phil 2:8), which accomplished the required redemption. Paul’s preaching of the cross, namely the crucifixion of the Messiah, does not correspond to established ideas of salvation in the Greco-Roman and Jewish religions (1 Cor 1:17–18). Rather it is seen as divine wisdom. Not only does cross become associated with the death of Jesus, but more importantly it becomes inseparably bound to all components of Christian salvation. For Paul the cross is the revelation of God’s power and wisdom. It dramatically signifies an all-encompassing reconciliation: it bridges the gap between humanity and God (Col 2:14); it breaks the barrier between Jew and Gentile (Eph 2:16); and it restores the entire cosmos (Col 1:20). Similar emphases on the effects of the cross are also described in Hebrews 12:2 and 1 Peter 2:24. See also ATONEMENT; SUFFERING SERVANT CRIME AND PUNISHMENT; CURSE; SUFFERING; ; WISDOM. BIBLIOGRAPHY. BORROW M. Hengel, Crucifixion in the Ancient World and the Folly of the Message of the Cross (Philadelphia: Fortress, 1977). Life Application Bible Commentary – CARRYING THE CROSS - In some ways, Simon is unique in all of human history. He was forced to do something that everyone else does (or does not do) by choice: carry the cross for Jesus. Simon had no real choice—he either carried the cross or faced the displeasure of the Roman soldiers. People today, on the other hand, are given the incredible compliment by God of having a choice, to follow Jesus on his way to Calvary or not. As Simon surely discovered, it was difficult and painful work; it still is. G. K. Chesterton said: "It is not that Christianity has been tried and found wanting. It has been found difficult and left untried." The work of being Jesus' fellow crossbearer is the most difficult—and most important—work anyone can ever do. What's your choice? (See Luke) QUESTION - Who was Simon of Cyrene? ANSWER - Simon of Cyrene is mentioned in three of the four Gospels as the man impelled by the Roman soldiers to carry Jesus’ cross out of Jerusalem. His place of origin has led many to wonder if he was of African descent (and therefore black), or if he was simply born there as were many others of Greek, Roman, and Jewish descent. Cyrene was situated in modern-day Libya, on the northern coast of the African continent. Settled by the Greeks in 630 B.C. and later infused with a significant Jewish population, Cyrene was the capital of the Roman district of Cyrenaica at the time of Jesus’ crucifixion. By then, Cyrene was home to a large number of Greek-speaking, or Hellenistic, Jews. Many Jews from Cyrene had returned to their native Israel and were part of a community in Jerusalem called the Synagogue of the Freedmen comprising Jews from many other provinces including Alexandria (Egypt), Cilicia and Asia (Acts 6:9). Luke records men from Cyrene being among those converted at Pentecost (Acts 2:10). After the martyrdom of Stephen (Acts 7), believers from Cyrene were among the first to be scattered by the persecution in Jerusalem; arriving in Antioch, they preached to the Gentiles there (Acts 11:20). These believers were instrumental in the formation of the church at Antioch, where, for the first time, “the disciples were called Christians” (Acts 11:26). Simon of Cyrene is mentioned in Matthew, Mark and Luke. Matthew only records his name and place of origin (27:32), but Mark and Luke say that he was “on his way in from the country” (Luke 23:26). Mark, uncharacteristically, provides the most information about Simon, adding that he was “the father of Alexander and Rufus” (Mark 15:21), men obviously well known to Mark’s readers. It is speculated that the Rufus mentioned here may be the same man Paul greets in his letter to Rome, whom he calls “chosen in the Lord” and whose mother “has been a mother to me, too” (Romans 16:13). Paul’s knowledge of Rufus’s family indicates that at some point they lived further east. So does any of this indicate whether Simon was black? Ultimately, we don’t know for sure. There is always the possibility that Simon was an African who converted to Judaism, or that he was of mixed descent. However, considering that people of Jewish lineage lived throughout the Roman Empire, it is also possible that Simon of Cyrene was olive-skinned. Related Resource: Who helped Jesus carry the cross? What are the Stations of the Cross and what can we learn from them? QUESTION - What is the Via Dolorosa? (SEE ALSO ZONDERVAN DICTIONARY ARTICLE) ANSWER - The Via Dolorosa, literally “the sorrowful way,” is the traditional route in Jerusalem which our Lord traveled on the day of His crucifixion from the judgment seat of Pilate, also called the Praetorium (Matthew 27:2-26), to the place of His crucifixion on Mount Calvary. After his judgment by Pontius Pilate, the Lord Jesus was beaten, mocked and spit upon by the Roman soldiers (Matthew 27:26-31). Then he was forced to carry His own cross through the streets of Jerusalem to Golgotha, where He was crucified (Matthew 27:32-50). The Via Dolorosa is now marked with fourteen "stations of the cross" commemorating fourteen incidents that took place along the way. At least five of these incidents are not recorded in the Bible, springing instead from Roman Catholic tradition. Of the ones that are mentioned in Scripture, the actual place of the events along the way, such as the scourging (John 19:1-3) and the carrying of the cross by Simon of Cyrene (Matthew 27:32), are not known. The Bible does not specifically mention the Via Dolorosa. All we know from Scripture is that Jesus carried His cross from the Praetorium to the site on Mount Calvary where He was crucified. The locations of these two sites are not known for certain, but wherever they were, the route between them was truly a sorrowful way. The scourging and physical pain the Lord Jesus suffered was minor in comparison to the pain caused by the real burden He was bearing—the burden of the sins of all believers. He bore our sins to the cross where He paid the penalty for them all. As Easter approaches and Christians contemplate this holiest of seasons, we are reminded what a precious gift our salvation is and the price paid for it by the Lord Jesus. “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (Isaiah 53:5). As we think about the pain and humiliation He suffered for us, paying a price that we could never pay ourselves, we can’t help but praise and thank Him and commit ourselves to a life of obedience to Him. Luke 23:27 And following Him was a large crowd of the people, and of women who were mourning and lamenting Him. KJV Luke 23:27 And there followed him a great company of people, and of women, which also bewailed and lamented him. and of Lk 23:55; 8:2; Mt 27:55; Mark 15:40 THE DAUGHTERS OF JERUSALEM - James Stalker - Luke 23:27–31 Luke 23 Resources - Multiple Sermons and Commentaries See Trial & Crucifixion of Jesus - Parallel Passages - arranges events chronologically and brings out details unique to each Gospel The scene with the mourning women described in this next section (Lk 23:27–31) is unique to Luke And following Him was a large crowd of the people - We can only guess at the number in this large crowd of people who had lined the road as Jesus had made His triumphal entry only a few days earlier. And imagine their thoughts as they witnessed the road of triumph give be replaced by a road to crucifixion, an event many of them interpreted as Christ's defeat!
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Spurgeon - No woman is mentioned as having spoken against Jesus in his life, or as having had a share in his death. Of woman born, by a woman was he anointed for his burial; a woman—Pilate’s wife—pleaded for him, and here women wept over him. Women ministered to him in life, laid him in the grave, and were the first to meet him at his rising. (Interpreter's Bible)
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Spurgeon writes "Unholy eyes gazed insultingly upon the Saviour’s nakedness, and shocked the sacred delicacy of his holy soul. The sight of the agonizing body ought to have ensured sympathy from the throng, but it only increased their savage mirth, as they gloated their cruel eyes upon his miseries.” Related Resources: Why did Jesus say “Father, forgive them” on the cross? What were the seven last words of Jesus Christ on the cross and what do they mean? NET Note has a technical comment on Luke 23:34 - Many important MSS (î(75 )a(1 )B D* W Q 070 579 1241 pc sy(s sa) lack v. 34a. It is included in a*(,2 )(A) C D(2 )L Y 0250 ¦(1, (13) 33 Û lat sy(c,p,h). It also fits a major Lukan theme of forgiving the enemies (6:27–36), and it has a parallel in Stephen's response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke's Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation. Father (3962)(pater) is of course the first Person of the Trinity, God the Father, the One to Whom Jesus had appealed in the Garden of Gethsemane crying "Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done.”(Lk 22:42) It was the One to Whom Jesus addressed His final words crying out with a loud voice "Father into Thy hands I commit My Spirit." And having said this, He breathed His last." (Lk 23:46). Forgive (863) (aphiemi from apo = prefix speaks of separation, putting some distance between + hiemi = put in motion, send) conveys the basic idea of an action which causes separation. Literally aphiemi means to send from one's self, to forsake, to hurl away, to put away, let alone, disregard, put off. It conveys the basic idea of an action which causes separation and refers to total detachment, total separation, from a previous location or condition. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go. It is worth noting that the most common way aphiemi is translated in the NAS is left (to go away from a place, to depart from, to remove oneself from an association with, to leave behind - [ponder how these might relate to "forgiveness!"]) (38x) followed by forgive (23x) and forgiven (23x). THE SEVEN SAYINGS OF THE SAVIOR SPOKEN ON THE CROSS MATTHEW MARK LUKE JOHN THE FOLLOWING WORDS WERE SPOKEN FROM 9 AM - 12 NOON Father forgive them Lk 23:34+ Today you shall be with Me in Paradise Lk 23:43+ Woman, behold, your son!Behold, your mother! Jn 19:26-27+ THE FOLLOWING WORDS WERE SPOKEN ABOUT 3 PM ELI, ELI, LAMA SABACHTHANI? MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME? Mt 27:46+ Mk 15:34+ I am thirsty Jn 19:28+ It is finished! Jn 19:30+ Father, INTO YOUR HANDS I COMMIT MY SPIRIT Lk 23:46+ James Stalker's devotional thoughts on the "Seven Sayings"...click chapter # to go to the article (e.g., 14) 14. THE FIRST WORD FROM THE CROSS Luke 23:34. 15. THE SECOND WORD FROM THE CROSS Luke 23:39–43. 16. THE THIRD WORD FROM THE CROSS John 19:25–27. 17. THE FOURTH WORD FROM THE CROSS Matt. 27:46–9; Mark 15:34–6. 18. THE FIFTH WORD FROM THE CROSS John 19:28. 19. THE SIXTH WORD FROM THE CROSS John 19:30. 20. THE SEVENTH WORD FROM THE CROSS Luke 23:46. SEE ALSO - What were the seven last words of Jesus Christ on the cross and what do they mean? | GotQuestions.org Life Application Bible Commentary – FORGIVE THEM - What is the most amazing thing you have ever seen or heard? For many, it was watching a man land on the moon; for others, perhaps it was witnessing the birth of a child. Life is filled with astounding events, personal and public. But the twelve most amazing words ever spoken are found in Luke 23:34: "Father, forgive them; for they do not know what they are doing." Jesus was suffering the most horrible, painful death ever devised by sinful man, and he looked at the people responsible for his suffering and prayed for their forgiveness. Amazing, astounding, unbelievable—choose your adjective. Then choose to live for this remarkable Savior and to extend his grace, mercy, and compassion to others. (See Luke - Page 539) J Oswald Sanders - Ignorance and Forgiveness Luke 23:34 (Earthen Vessels) Jesus said, “Father, forgive them, for they do not know what they are doing” (Luke 23:34). It seems as though He was trying to find some extenuating circumstance that might lessen their guilt. His sense of justice was not held back by His agony, and He assigned degrees of guilt. This plea limits His “forgive them,” so that Judas and Pilate and some of the religious leaders are excluded from the benefits of His intercession. Unlike the majority, they had not acted in ignorance. Judas and Pilate knew what they were doing. They had both weighed Jesus’ claims and had acted deliberately. But to the minds of many of the Jews, blinded by hatred, Jesus was no more than a blasphemous impostor. He therefore cried out that their action was due to ignorance not of the fact of their crime but of its enormity. In keeping with our Lord’s plea, Peter later said to his own kinsmen, “I know that you acted in ignorance, as did your leaders” (Acts 3:17). Paul too conceded that if “they had [understood it], they would not have crucified the Lord of glory” (1 Corinthians 2:8). But their ignorance did not excuse their guilt, or Christ would not have needed to pray, “Forgive them.” Even those who did not know what they were doing needed forgiveness. Ignorance may lessen the criminal aspects of sin, but it never exonerates the sin. Their ignorance did not make their sin excusable, but it meant that they themselves were forgivable. “We must beware of supposing,” wrote Bishop J. C. Ryle, “that ignorance is not blameworthy, and that ignorant persons deserve to be forgiven for their sins. At this rate ignorance would be a desirable thing. All spiritual ignorance is more or less culpable. It is part of man’s sin that he does not know better than he does. On the other hand we cannot fail to observe in Scripture that sins of ignorance are less sinful before God than sins of knowledge, and that no case is so apparently hopeless as that of the man who sins willfully against the light.” (31 Days) Luke 23:35 And the people stood by, looking on. And even the rulers were sneering at Him, saying, "He saved others; let Him save Himself if this is the Christ of God, His Chosen One." KJV Luke 23:35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God. And the people stood by, looking on Ps 22:12,13,17; Zechariah 12:10; Mt 27:38-43; Mark 15:29-32 And even the rulers were sneering at Him Lk 16:14; Genesis 37:19,20; Ps 4:2; 35:15,19-25; 69:7-12,26; 71:11; Isaiah 49:7; Isaiah 53:3; Lamentations 3:14 let Him save Himself if this is the Christ of God, His Chosen One Lk 22:67-70; Ps 22:6-8; Isaiah 42:1; Mt 3:17; 12:18; 1 Peter 2:4 Luke 23 Resources - Multiple Sermons and Commentaries See Trial & Crucifixion of Jesus - Parallel Passages - arranges events chronologically and brings out details unique to each Gospel Matthew 27:38-43+ At that time two robbers *were crucified with Him, one on the right and one on the left. 39 And those passing by were hurling abuse at Him, wagging their heads 40 and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross.” 41 In the same way the chief priests also, along with the scribes and elders, were mocking Him and saying, 42 “He saved others; He cannot save Himself. He is the King of Israel; let Him now come down from the cross, and we will believe in Him. 43 “HE TRUSTS IN GOD; LET GOD RESCUE Him now, IF HE DELIGHTS IN HIM; for He said, ‘I am the Son of God.’” Mark 15:29-32+ Those passing by were hurling abuse at Him, wagging their heads, and saying, “Ha! You who are going to destroy the temple and rebuild it in three days, 30 save Yourself, and come down from the cross!” 31 In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, “He saved others; He cannot save Himself. 32 “Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!” Those who were crucified with Him were also insulting Him. JESUS MOCKED BY THE JEWS In Luke's description of the people and the rulers we are reminded of the prediction in the Messianic psalm (Ps 22:12) which says "Many bulls have surrounded me; Strong bulls of Bashan have encircled me." These rulers were the "strong bulls," who fit well the description for Adam
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Spurgeon adds "The priests, elders, scribes, Pharisees, rulers, and captains bellowed round the cross like wild cattle, fed in the fat and solitary pastures of Bashan, full of strength and fury; they stamped and foamed around the innocent One, and longed to gore him to death with their cruelties.” And the people stood by, looking on (theoreo) - The Greek word for looking on is theoreo which describes these onlookers as those who observed the drama with sustained attention, like spectators. The Greek word expert Marvin
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Spurgeon - Dr. Hanna has beautifully said: “Here, amid the triumph of enemies, and the failure of the faith of friends, is one who discerns, even through the dark envelope which covers it, the hidden glory of the Redeemer, and openly hails him as his Lord and King. Marvellous, indeed, the faith in our Lord’s divinity which sprung up so suddenly in such an unlikely region. Are we wrong in saying that, at the particular moment when that testimony to Christ’s divinity was borne, there was not another full believer in that divinity but the dying thief?… And what a tenderness of conscience is here; what deep reverence for God; what devout submission to the divine will; what entire relinquishment of all personal grounds of confidence before God; what a vivid realising of the world of spirits; what a humble trust in Jesus; what a zeal for the Saviour’s honour; what an indignation at the unworthy treatment he was receiving! May we not take that catalogue of the fruits of genuine repentance which an apostle has drawn up for us, and applying it here, say of this man’s repentance: Behold what carefulness it wrought in him; yea, what clearing of himself; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge! In all things he approved himself to be a changed man, in all the desires and dispositions and purposes of his heart.” David Jeremiah - AMAZING GRACE - LUKE 23:42 (See Discovering God: 365 Daily Devotions - Page 355) You may know some people who believe that the course they set out on early in life cannot be altered. These people don’t do anything to change their circumstances because it seems to be too late. Their fates are sealed in their minds. Others are exemplary and inspiring in their ability to see that it is never too late to change. Whether it is a hardened prisoner who finally turns to Christ, or an ailing senior citizen who resolves to get right with God before the end of his life, these people know something that the thief on the cross in today’s passage knew —that change is always possible. The repentant thief on the cross was so certain of Jesus’ deity that he pleaded with the Lord to remember him when He entered heaven. After living a life of sin, he saw in an instant that there was another way. While it was very, very late in this man’s life, it wasn’t too late to turn to Jesus. It isn’t too late for you, either. Isn’t it inspiring to know that Jesus loves you so much? What amazing grace that our Savior would offer eternity to all of us —no matter who we are. God loves each of us as if there were only one of us. AUGUSTINE Remember Me Read: Luke 23:39-43 Remember me when You come into Your kingdom. —Luke 23:42 Matthew Henshaw got his name into the Guinness Book of World Records in an unusual way. After swallowing a 15.9-inch sword, Henshaw attached a 40-pound sack of potatoes to the handle of the sword and held it for 5 seconds. (This is not recommended.) Henshaw and others like him have gone to extraordinary lengths to have their names memorialized in the world’s most famous record book. The longing for immortality compels people to do many things—some remarkable, and some bizarre. The immortality Jesus offers has nothing to do with anything we do. In fact, after giving His disciples the authority to do truly remarkable things (Luke 10:17-19), Jesus said, “Do not rejoice . . . that the spirits are subject to you, but rather rejoice because your names are written in heaven” (v.20). Bearing shame and scoffing rude, In my place condemned He stood— Sealed my pardon with His blood: Hallelujah, what a Savior! —Bliss Our lives matter because God loves us. Luke 23:43 And He said to him, "Truly I say to you, today you shall be with Me in Paradise." KJV Luke 23:43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. Today Lk 15:4,5,20-24; 19:10; Job 33:27-30; Ps 32:5; 50:15; Isaiah 1:18,19; Isaiah 53:11; 55:6-9; 65:24; Micah 7:18; Mt 20:15,16; Romans 5:20,21; 1 Timothy 1:15,16; Hebrews 7:25 You shall be with me John 14:3; 17:24; 2 Corinthians 5:8; Philippians 1:23 In paradise 2 Corinthians 12:4; Rev 2:7 Luke 23 Resources - Multiple Sermons and Commentaries THE SECOND WORD FROM THE CROSS - James Stalker See Trial & Crucifixion of Jesus - Parallel Passages - arranges events chronologically and brings out details unique to each Gospel Related Passage: Luke 19:10+ “For the Son of Man has come to seek and to save that which was lost.” THE PENITENT THIEF'S ETERNAL HOME - PARADISE And He said to him, Truly I say to you (See Table of Jesus Seven Sayings from the Cross) - Notice Jesus adds "Truly" which is the word "amen," because He desired the penitent thief might know beyond a shadow of a doubt where he would be go the moment he passed out of this present earthly life. What Jesus told him was surely incredible and "Truly" is like a divine "exclamation point." Yes, a convicted felon dying on a cross, a man the Jews would have regarded as unredeemable, was in fact guaranteed by the Redeemer Himself that he would be rescued out of death into life. In John 5:24 Jesus had clearly stated “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life." That verse applied to this guilty robber whose sin abounded to the point that it warranted death on a cross. But where his sin had abounded, God's grace super-abounded. He would suffer death, but he would receive eternal life and never come into judgment. Indeed he would soon pass out of death on the cross into life with the Christ! Hallelujah! What a Savior! THOUGHT: To the very end Jesus lived the truth of Luke 19:10, to save those the lost even on the Cross. Jesus is our example to follow in His steps (1 Peter 2:21+). It follows (pun intended) that if we seek to follow Him we too will stay focused on mission (so to speak) until the very end of our days. Would God grant us to share the Gospel with and lead someone to Paradise while we are even laying on our deathbed. That "deathbed conversion" would be the antithesis of most so-called "deathbed" conversions (of the one dying)! And may it not end there! Why not put salvation verses on your tombstone, passages like Acts 16:41 or Romans 10:9,10, etc? Why not! Now that would be a most glorious "last will and testament" that might just impact someone's eternal destiny. Folks are thinking about death when they walk around cemeteries, so why not offer them life in the midst of death? Note that Jesus' answer shows that the man's deeds did not save him, but his faith in Jesus saved him. He did no works to merit salvation. He simply believed in One Whom he acknowledged as the Savior. Gotquestions note on truly I say to you - Jesus prefaced His response with the phrase, “I tell you the truth” (“Verily I say unto thee” in the KJV). Many scholars have noticed that Jesus uses this as a prefix phrase when He is about to say something that should be listened to with care. Seventy-six times in the New Testament, Jesus uses the phrase. Interestingly, no one but Jesus ever says it. When the Lord says “I tell you the truth,” He is affirming that what He is about to say is worthy of special attention. It was Jesus’ way of saying, “Listen up! What I’m about to say is very important and should be listened to carefully.” We’re too used to hearing the phrase to appreciate the astonishing authority it expresses and the often solemn nature of the announcement that follows. In every one of the 76 times Christ uses this introductory phrase, He simply says it and then makes a startling statement. David
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Spurgeon - The dying Saviour reigns on the cross, and allots a place in paradise to his companion in death. Here is no hint of purgatory, the pardoned thief is with Jesus that very day. So also shall all believers be with Jesus immediately they leave the body. Related Resource: What does the Bible say about a death bed conversion? Is baptism necessary for salvation? What is baptismal regeneration? What does it mean that today is the day of salvation? Is salvation by faith alone, or by faith plus works? What is the substitutionary atonement? Do we contribute anything to our own salvation? JESUS ANSWERS THE THIEF FAR BEYOND HIS EXPECTATIONS Jesus' answer was that he would receive God's forgiveness and be saved from eternal wrath. How was he saved? Like every other sinner who has been saved "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast." (Eph 2:8-9). Today you shall be with Me in Paradise - Note the time phrase "Today." It means that he would not have to go through some hypothetical transitional state like purgatory, but that he would be absent from the body and be at home with the Lord (2 Cor 5:8+). What wonderful contrast - here he is at this moment "with" Jesus on a cross, but in a moment he would be "with" Jesus forever in Paradise, which as discussed below is another word for the "third heaven," the abode of God. Note that the thief only asked to be remembered, but Jesus answered with one of those "far more abundantly beyond all that we ask or think" (Eph 3:20+) type answers so typical of how God our Father responds to His children! Similarly the thief was looking for a Kingdom but the King promised him paradise! The cross of Christ is the key that opens the door of paradise. Dr Edwards adds an interesting thought "This assurance (Today you shall be with Me...) was so important to Jesus that it cost Him something. It hurt Jesus to even say these words. “Since speech occurs during exhalation, these short, terse utterances must have been particularly difficult and painful.” (Reference - see especially Figure 5 of "active breathing" in crucifixion) As an aside, if you believe that water baptism is necessary for salvation, then your belief is heretical and dangerous. The dying thief proves without a doubt that baptism is not needed to join Jesus in Paradise! Robert Stein - The supreme irony is that the criminal rightfully being executed for his crime(s) was infinitely better off than Israel’s high priest, who by his rejection of God’s Son was eternally damned. (NAC-Luke) A LITTLE MORE LIGHT ON HADES: IS ONE "DIVISION" PARADISE? In the interest of full disclosure, it must be mentioned that some writers interpret "paradise" in this context of the thief on the cross as NOT in heaven per se. There is some logic behind this as we know for example that Jesus did not actually ascend to heaven until Acts 1:9-11. There is also the passage in Luke 16:19-31+ which some writers interpret as two compartments of Hades, a cool side ("paradise") and a hot side. In the Old Testament the teaching on Sheol (synonymous with Hades). Others do not see this passage as referring to two compartments. Here is a lengthy description of the two views regarding Hades: Divided Hades View W. E. Vine expresses what is now perhaps, the most common view: “Hades [is] the region of departed spirits of the lost (but including the blessed dead in periods preceding the ascension of Christ).… It corresponds to ‘Sheol’ in the OT.… It never denotes the grave, nor is it the permanent region of the lost; in point of time it is, for such, intermediate between decease and the doom of Gehenna. For the condition see Luke 16:23–31. “The word is used four times in the Gospels, and always by the Lord, Matt. 11:23; 16:18; Luke 10:15; 16:23; it is used with reference to the soul of Christ, Acts 2:27, 31; Christ declares that He has the keys of it, Rev. 1:18; in Rev. 6:8 it is personified, with the signification of the temporary destiny of the doomed; it is to give up those who are therein, Rev. 20:13; and is to be cast into the lake of fire, ver. 14” (Expository Dictionary of New Testament Words). Usual Reformed View Reformed theologians usually take a very different view. They reject the theory of a divided Sheol or Hades and hold that the Scriptures nowhere warrant our locating paradise in Hades. W. G. T. Shedd summarizes the arguments for the Reformed position as follows (see his original writing online): Sheol Means a Punitive Evil. “That Sheol is a fearful punitive evil, mentioned by the sacred writers to deter men from sin, lies upon the surface of the OT, and any interpretation that essentially modifies this must therefore be erroneous.” Sheol Often Means Hell. “Sheol signifies the place of future retribution. “1. This is proved by the fact that it is denounced against sin and sinners, and not against the righteous. It is a place to which the wicked are sent in distinction from the good.” Then follows a long list of texts: Job 21:13; Ps. 9:17; Prov. 5:5; 9:18; 23:14; Deut. 32:22; Ps. 139:8; Prov. 15:24; Job 26:6; Prov. 15:11; 27:20. In these last three references, destruction is in the Hebrew Abaddon. Shedd argues that since Abaddon is the Hebrew word for Apollyon who is “the angel and king of the bottomless pit” (Rev. 9:11), the use of Sheol in these texts proves that it denotes hell. “There can be no rational doubt, that in this class of texts the wicked are warned of a future evil and danger. The danger is that they shall be sent to Sheol.” “2. A second proof that Sheol is the proper name for Hell, in the OT, is the fact that there is no other proper name for it in the whole volume—for Tophet is metaphorical, and rarely employed. If Sheol is not the place where the wrath of God falls upon the transgressor there is no place mentioned in the OT where it does.” Shedd finds it “utterly improbable” that there should be such silence, when the final judgment is so clearly announced. “3. A third proof that Sheol in these passages, denoted the dark abode of the wicked and the state of future suffering, is found in those OT texts which speak of the contrary bright abode of the righteous, and of their state of blessedness.” Shedd then argues that paradise cannot be placed as a part of Sheol: “There is too great a contrast between the two abodes of the good and evil, to allow them to be brought under one and the same gloomy and terrifying term Sheol.” Again he lists proof texts: Ps. 16:11; 17:15; 49:15; 73:24; Isa. 25:8; Prov. 14:32. 4. As a fourth proof that Sheol signifies the place of future retribution, Shedd cites its inseparable connection with spiritual and eternal death. This is true of Hades, as it is used in the NT (Prov. 5:5; Rev. 20:14). Sheol Often Means the Grave. But, Shedd argues, Sheol has another significance: “Sheol signifies the ‘grave’ to which all men, good and evil alike, go down. That Sheol should have the two significations of hell and the grave, is explained by the connection between physical death and eternal retribution. The death of the body is one of the consequences of sin, and an integral part of the penalty.… As in English, ‘death’ may mean either physical or spiritual death, so in Hebrew, Sheol may mean either the grave or hell. When Sheol signifies the ‘grave,’ it is only the body that goes down to Sheol. But as the body is naturally put for the whole person, the man is said to go down to the grave, when his body alone is laid in it … When the aged Jacob says, ‘I will go down unto my (dead) son mourning’ (Gen. 37:35), no one should understand him to teach the descent of his disembodied spirit into a subterranean world. ‘The spirit of man goeth upward and the spirit of the beast goeth downward’ (Eccl. 3:21).” Shedd cites the following texts to prove that Sheol signifies the grave: 1 Sam. 2:6; Gen. 44:31; Job 14:13; 17:13; Num. 16:33; Ps. 6:5; Eccl. 9:10; Hos. 13:14; Ps. 88:3; 89:48. He goes on, “Sheol in the sense of the ‘grave’ is represented as something out of which the righteous are to be delivered by a resurrection of the body to glory, but the bodies of the wicked are to be left under its power. Ps. 49:14, 15; 16:10; Hosea 13:14. St. Paul quotes this (1 Cor. 15:55), in proof of the blessed resurrection of the bodies of believers—showing that ‘Sheol’ here is the ‘grave,’ where the body is laid and from which it is raised.” Objections to Idea that Sheol Means Grave. Shedd seeks to answer some of the objections to his last point. He argues that Psa. 16:10 and Acts 2:31 use soul to mean body and points out that in Lev. 19:28; 21:11; 22:4; Num. 6:6; 19:11, 13; Hag. 2:13, the Hebrew word nephesh, “soul” is translated properly by “dead body.” He also remarks that Acts 2:31 proves that Psa. 16:10 uses Sheol as he has argued because, “Acts 2:31 asserts that ‘David spake of the resurrection of Christ,’ … but there is no resurrection of the soul. Consequently it is the body that David speaks of.” Hades Means Hell and Grave. What has been said of Sheol holds good for Hades. Mostly, it signifies the place of torment, and in three places (Acts 2:27, 31; 1 Cor. 15:55) it signifies grave. In reply to the objection that Sheol and Hades cannot mean grave because there are other words for grave—Hebrew qeber and Greek mnemeion—Shedd replies, “Grave has an abstract and general sense, denoted by Sheol, and a concrete and particular, denoted by qeber. All men go to the grave, but not all men have a grave.… These remarks apply also to the use of Hades and mnemeion.” (All quotations from Shedd’s The Doctrine of Endless Punishment.) (For more arguments against Shedd's view see Middletown Bible Church article on Sheol/Hades). Summary of Differences Basically then, there are two views current among Bible believers. We may summarize their differences: 1. The first places paradise (at least until Christ’s resurrection) as a compartment of Sheol or Hades. The second denies this and says the location of paradise in the third heaven (2 Cor. 12:2, 4) is the only location given in Scripture, with no hint of its ever having been located anywhere else. 2. The first emphasizes that Sheol refers generally to the region of the departed spirits (as does Hades until the resurrection of Christ). The second repudiates this and holds that “hell” is the proper translation. 3. The first holds that Sheol and Hades never mean grave (see Middletown Bible Church article on Sheol/Hades). The second is equally adamant that in certain texts it does. 4. The first holds that the souls of the wicked and of the righteous both went to Sheol in the OT period (and in the NT until the resurrection of Christ). The second holds that in the OT only the souls of the wicked went to Sheol and that the saints went to heaven—as Elijah, upon his translation, did. In this particular aspect of the dispute, the upholders of the divided Hades view point out that Samuel “came up from the earth” (1 Sam. 28:7–20). Those of Shedd’s persuasion answer that this does not change the plain statement of Pr 15:24 and that Samuel is represented as coming up from the earth “because the body reanimated rises from the grave” (Shedd, Dogmatic Theology, 2:602). Furthermore, in the entire narrative, Sheol is not once employed. Doctrinal Implications There are many doctrinal issues hanging on the view adopted. According to the first view, Christ’s soul descended into Sheol/Hades. Upholders of this view give differing reasons for His descent and speak of various activities while He was there. Most, however, say it was to proclaim His victory and to lead out the saints from paradise into heaven. Shedd’s position denies such a descent into Sheol/Hades by Christ to preach or proclaim anything. He says that if such a doctrine were true, it would form a fundamental part of the gospel, on a par with the incarnation, and it is inconceivable that it should be so completely passed over in the great dogmatic statements of faith in the NT. Jesus’ cry on the cross, “Father, into thy hands I commend my spirit,” Shedd takes to be conclusive evidence that He did not go to any underworld of departed spirits, for “the hands of God” could not be taken as a description of any place but heaven. One reason for opposing “grave” as a translation of Sheol or Hades is the use the self-styled Jehovah’s Witnesses (see Russellites) make of such a belief. They say Sheol always means “the grave” and nothing more. However, Shedd’s view, with its strong emphasis on Sheol as a place of dreadful punishment, poses arguments that the Jehovah’s Witness sect can never answer. After observing so many differences of opinion, it is worth noting that both parties hold Sheol/Hades to be a place of disembodied spirits. As the eternal blessedness of the believers in heaven is to be enjoyed by the entire man, including the body, so the eternal damnation of the sinner in hell is to be endured by the entire man, including the body. Thus Hades will give up the dead which are in it and, reunited with their bodies, they will be cast into the lake of fire (Rev. 20:13, 14). (Dictionary of Theological Terms) ><>><>><> Here is another view form Philip Schaff's Dictionary HAʹDES (the unseen world, the spirit-world) occurs eleven times in the Greek Testament (Matt. 11:23; 16:18; Acts 2:31; Rev. 1:18, etc.), and ought to have been retained in the English Version (as it probably will be in the Revision) to distinguish it from Gehenna (“hell”). The word is used in Homer as a proper noun for Pluto, the god of the unseen or lower world, next brother to Zeus (Jupiter). In later writers it signifies a place, viz., the unseen spirit-world, the realm of the departed, the abode of the dead. 1. The Greek view of Hades and the Roman view of Orcus is that of a place for all the dead in the depths of the earth—dark, dreary, cheerless and shut up, inaccessible to prayers and sacrifices, ruled over by Pluto. 2. The Hebrew Sheol is the equivalent for the Greek Hades, and is so translated in the Septuagint. It is likewise the subterranean abode of all the dead, but only their temporary abode till the advent of the Messiah or the final judgment, and is divided into two departments, called paradise or Abraham’s bosom for the good, and Gehenna or hell for the bad. 3. The N. T. Hades does not differ essentially from the Hebrew Sheol, but Christ has broken the power of death, dispelled the darkness of Hades, and revealed to believers the idea of heaven as the state and abode of bliss in immediate prospect after a holy life. The English Version translates Hades and Gehenna by the same word (“hell”), except in 1 Cor. 15:55 (“grave”), and thus obliterates the important distinction between the realm of the dead or spirit-world and the place of torment. Hades is a temporary jail or prison-house; heaven and hell are permanent and final. Christ’s descent into Hades created there, no doubt, a revolution, so that it either does not exist any longer or else it is very different from what it was previous to that event. At all events, believers need not fear it. ><>><>><> The Baker Illustrated Bible Dictionary entry on Hades: HADES A transliteration of the Greek word referring to the place of the dead. In addition to referring to the place of the dead, the term sometimes is used to signify death itself. During the OT period the Hebrew term she’ol was used to indicate the realm of the dead, and when the OT was translated into Greek, the translators employed the term hadēs when rendering she’ol. In the OT both righteous (Gen. 37:35) and unrighteous (Num. 16:30, 33) individuals go to Hades/Sheol at death. It is also usually specified as being located in a downward direction (Ps. 55:15; Isa. 14:15). ><>><>><> MY COMMENT ON THESE TWO VIEWS - I must confess that I cannot be dogmatic (a play on Shedd's "Dogmatic Theology"). I was taught and have taught the two compartment view of Hades, but I can definitely see some weaknesses with that view, one being that Jesus taking the thief to paradise implies they went to the "cool" side of Hades. Another is the appearance of Elijah and Moses at the transfiguration. If they went to the "cool" side ("paradise") of Sheol (aka "Hades") in the Old Testament, how were they able to participate in Jesus' transfiguration. Can you see the problem? If one believes Jesus descended to Hades after His crucifixion and liberates those OT saints in the "cool side" how could Elijah and Moses be present with Jesus prior to the Cross? Note also that Lazarus is never specifically stated as being in Hades in Luke 16:19-31. In fact in Lk 16:23 it says the rich man lifted up his eyes, the implication being that Lazarus was "above" him, which might lend support to the view that Lazarus is in Paradise in Heaven. The Reformed view has problems also. How can righteous men (Ge 37:35) be in the same place as the unrighteous? This becomes problematic if we accept Lk 16:19-31 as teaching that Hades was a most uncomfortable place, where the rich man could see, hear, feel, thirst, talk, and remember. To confuse you a little further, here is an article from the respected resource Gotquestions on Where Do OT Believers/saints Go When they Die? The Old Testament believers went to a place of comfort and rest called “paradise” when they died. The Old Testament taught life after death and that everyone who departed from this life went to a place of conscious existence. The general term for this place was Sheol, which could be translated “the grave” or “the realm of the dead.” The wicked were there (Psalm 9:17; 31:17; 49:14; Isaiah 5:14), and so were the righteous (Genesis 37:35; Job 14:13; Psalm 6:5; 16:10; 88:3; Isaiah 38:10). (ED: IF THIS IS TRUE THEN IT WOULD TEND TO SUPPORT A DIVIDED VIEW OF HADES). The New Testament equivalent of Sheol is Hades. Luke 16:19–31 shows that, prior to Christ’s resurrection, Hades was divided into two realms (ED: GOTQUESTIONS IS RELATIVELY DOGMATIC HERE): a place of comfort where Lazarus was (Abraham’s bosom or Abraham’s side) and a place of torment where the rich man was (hell). Lazarus’s place of comfort is elsewhere called “paradise” (Luke 23:43) (ED: SO CLEARLY THEY DO NOT BELIEVE JESUS MEANT HEAVEN BY USING THIS TERM. AND IN SUPPORT IS THE THOUGHT THAT HE DOES NOT ACTUALLY ASCEND TO HEAVEN UNTIL AFTER HIS RESURRECTION IN Acts 1:9-11). The place of torment is called “Gehenna” in the Greek in Mark 9:45 (ED: THIS IS NOT EXACTLY TRUE. GEHENNA IS USED TO REFER NOT TO TEMPORAL BUT ETERNAL PUNISHMENT, THE LAKE OF FIRE, THE SECOND DEATH - Rev 20:11-15+).. Between paradise and hell (the two districts of Hades) there was “a great chasm” (Luke 16:26). The fact that no one could cross this chasm indicates that, after death, one’s fate is sealed. Today, when an unbeliever dies, he follows the Old Testament unbelievers to the torment side of Hades. At the final judgment, Hades will be emptied before the Great White Throne, where its occupants will be judged prior to entering the lake of fire (Revelation 20:13–15). On the other hand, when a believer dies today, he is “present with the Lord” in heaven (2 Corinthians 5:6–9). There, he joins the Old Testament saints who have been enjoying their reward for thousands of years (ED: PRESUMABLY THEY ARE ALLUDING TO THE RESURRECTION OF THE OT SAINTS THAT OCCURS AT THE RETURN OF CHRIST AND PRECEDING THE MILLENNIUM - see Daniel 12:13+). A resurrection awaits everyone—either a resurrection to eternal life or a resurrection to “shame and everlasting contempt” (Daniel 12:2). The Bible clearly states that New Testament saints who have died will be resurrected at the event we call the rapture of the church (1 Thessalonians 4:16–17). The Bible is less clear about when the Old Testament saints will be resurrected. It is our view that Old Testament believers will be joined to their resurrected bodies at the end of the tribulation period when Jesus returns to earth to set up His millennial kingdom (Isaiah 26:19; Hosea 13:14 ED: SEE MY PRECEDING COMMENT). Paradise (3857)(paradeisos) in a word borrowed from the Persian word for garden, park or enclosure full of vegetable products (cf Eccl 2:5). It is used only 3x in the NT but some 45x in the OT and most of the uses in the Septuagint are translated garden, and specifically of the Garden of Eden (Ge 2:8). It is ironic that man sinned in the first Garden but in the future "Garden" will be forever sinless because of the blood of the Lamb. In Isaiah 51:3 paradeisos is used to describe future of redeemed and restored Zion (and the nation) in the Messianic Kingdom as like the bliss of the Garden of Eden before sin entered writing "Indeed, the LORD will comfort Zion; He will comfort all her waste places. And her wilderness He will make like Eden, And her desert like the garden of the LORD; Joy and gladness will be found in her, Thanksgiving and sound of a melody." Zodhiates on paradeisos - In Xenophon's economics, Socrates said that the king of Persia took particular care, wherever he was, to have gardens or enclosures full of every beautiful and good thing the earth could produce. These were called paradises. The original Eastern word pardes occurs in Neh. 2:8; Eccl. 2:5; Song 4:13. In Sanskrit, paradésha and paradisha meant a land elevated and cultivated. In Armenian, pardes means a garden around the house planted with grass, herbs, and trees for food and ornament. The Sept. uses it to refer to the Garden of Eden (Gen. 2:8). In later Jewish usage and in the NT, parádeisos is used for the abode of the blessed after death. Paradise, before Christ's resurrection, has been thought to be the region of the blessed in Hades although it was not specifically called by that name (Luke 16:23). Jesus said He would take the repentant thief with Him to paradise (Luke 23:43)....The expression "the paradise of God" means the celestial paradise where the spirits of the just dwell with God. By comparing 2 Cor. 12:4 to 12:2, we see that it is also called the third heaven. This is an allusion to the three heavens: the lower heaven or hemisphere; the middle heaven or firmament; and the superior heaven, i.e., the highest heaven, the abode of God, the angels, and glorified spirits, the spiritual paradise (cf. Eph. 4:10; Heb. 4:14; 7:26; Sept.: Deut. 10:14; 1 Kings 8:27; see Rev. 2:7 in relation to Gen. 2:8). (Complete Word Study Dictionary) Only other uses of paradeisos - 2 Corinthians 12:4+ was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. Comment - In 2 Cor 12:2 Paul says he was caught up into the third heaven. The “blue sky” is the first heaven (the atmosphere around earth), the “starry sky” as the second heaven (the stars we see at night outside of earth's atmosphere), and the place where God lived and reigned as the third heaven, which is Paradise. (Steven Curtis Chapman has a great song called That's Paradise). Revelation 2:7+ ‘He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.’ Comment - Who gets to go to Paradise according to Jesus' promise in this passage? He says it is to him who overcomes. Who is an overcomer? Is this a special class of believers? No sir, that is EVERY true believer, INCLUDING this repentant thief on the cross! John helps us understand writing "For whatever is born of God overcomes the world; and this is the victory that has overcome the world–our faith. 5 Who is the one who overcomes the world, but he who believes that Jesus is the Son of God? (1 Jn 5:4-5). So who is an overcomer? He is one who believes that Jesus is the Son of God. Beloved, be encouraged that whatever you are suffering today, Jesus promises that your place in the future is in Paradise! First the cross, then the crown! Paradeisos - 45x in 42v in the Septuagint - Ge 2:8; Ge 2:9; Ge 2:10; Ge 2:15; Ge 2:16; Ge 3:1; Ge 3:2; Ge 3:3; Ge 3:8; Ge 3:10; Ge 3:23; Ge 3:24; Ge 13:10; Num. 24:6; 2 Chr. 33:20; Neh. 2:8; Eccl. 2:5; Song. 4:13; Isa. 1:30; Isa. 51:3; Jer. 29:5; Ezek. 28:13; Ezek. 31:8; Ezek. 31:9; Joel 2:3 - Note that most uses are from Genesis 2-3. Here is a representative use (but they are all worth reading to give some insights about paradise - see especially Ge 3:8 "LORD God walking the garden" speaking of fellowship before the FALL and surely a shadow of fellowship in the future PARADISE! HALLELUJAH!) Ge 2:9+ Out of the ground the LORD God caused to grow every tree that is pleasing to the sight and good for food; the tree of life also in the midst of the garden (Hebrew = gan = enclosure, garden ; Greek = paradeisos), and the tree of the knowledge of good and evil. Gilbrant on paradeisos - The term paradeisos is a Greek loanword of Persian origin, from the ancient Persian pairidoza, “a walled garden.” The Greek historian Xenophon used this term in reference to the fields belonging to Persian kings and wealthy people (Liddell-Scott). The Septuagint uses paradeisos in Nehemiah 2:8 in reference to the forests of a king. In Ecclesiastes 2:5 Solomon said that he made himself gardens and orchards (paradeisos). This term is used in Numbers 24:6 of “gardens by the river’s side,” and Isaiah 1:30 uses it figuratively in a judgment prophecy of a “garden that hath no water” (cf. Jeremiah 29:5; Ezekiel 31:8,9). The Septuagint also uses paradeisos in reference to the Garden of Eden (Genesis 2:8). Furthermore, as the Jews recognized the truth of a general resurrection from the dead, they surmised that the abode of the righteous after their resurrection would be the Garden of Eden, or paradise. In contrast, the wicked would be sent to Gehenna (see 1060). By the time of Christ, speculation arose concerning the state of the dead prior to the resurrection. Some, then, divided Sheol (the location of the shadowy postdeath existence) into two compartments: in one were the souls of the wicked, in the other—named paradise—were the righteous.
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Spurgeon - As if shocked at the sacrilegious murder of her Lord, the temple rent her garments, like one stricken with horror at some stupendous crime. It is not a slight rent through which we may see a little; but it is rent from the top to the bottom. There is an entrance made for the greatest sinners. If there had only been a small hole cut through it, the lesser offenders might have crept through; but what an act of abounding mercy is this, that the veil is rent in the midst, and rent from top to bottom, so that the chief of sinners may find ample passage!” The veil of the temple was torn in two - As shown in the schematic below, the veil separated the Holy of Holies (with the Ark of the Covenant and Mercy Seat) symbolic of God's very presence from the Holy Place. The Jews could enter into His presence only one day each year, the Day of Atonement (See commentary this Day described in Leviticus 16:1-34), which foreshadowed this final "Day of Atonement" on Calvary. Now when these things have been so prepared, the priests are continually entering the outer tabernacle (HOLY PLACE IN DIAGRAM BELOW) performing the divine worship, but into the second (HOLY OF HOLIES), only the high priest enters once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance. (Hebrews 9:6-7+) The writer of Hebrews gives us the commentary on what transpired when Jesus died and the veil of the Temple tore. When His flesh was torn and the sacrificial offering finished (as He breathed His last), the veil was torn and the way into the presence of God was opened forever! Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20 by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. (Hebrews 10:19-22+) Now instead of entering into God's presence once per year like the high priests, we as priests of God, can enter continually into God's presence through Christ Jesus! Amazing grace! Are you daily taking advantage of this privilege that OT Jews who were believers could not even imagine! The New Covenant was inaugurated on Calvary giving us a say into the Holy of holies. Therefore let us draw near with confidence (boldness) to the throne of grace, so that we may receive mercy and find grace to help in time of need. (Hebrews 4:16+) Paul explains the incredible privilege believers now have as result of the torn veil writing Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through Whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. (Romans 5:1-2+) Related Resources: See Simple Study on "Through Him" What was the significance of the temple veil being torn in two when Jesus died? (Includes short video) What was the Holy of Holies? Did the high priest have a rope tied to him when he entered the Holy of Holies? Veil (2665)(katapetasma from kata = down + petomai = flies) literally means that which is spread out over or downward and hence a veil, a curtain or a cloth drape. It describes that which falls down and thus a curtain or cloth hanging over an opening. The katapetasma was the veil of the tabernacle or temple used to separate the Most Holy Place (Holy of holies - place of the Ark of the Covenant) from the Holy Place. When Jesus died on the Cross, He opened the way to the Father, which underscored His earlier teaching to the disciples when Jesus said to Thomas, “I am the way, and the truth, and the life; (ABSOLUTELY) no one comes to the Father but through Me." (John 14:6). "Through Me" now replaces "through the veil" which was only allowed to one person, once a year. Now all who believe in Him can enter through Him today, tomorrow and forever. Amen! Gotquestions on the physical characteristics of the Temple veil - Solomon's temple was 30 cubits high (1 Kings 6:2), but Herod had increased the height to 40 cubits, according to the writings of Josephus, a first century Jewish historian. There is uncertainty as to the exact measurement of a cubit, but it is safe to assume that this veil was somewhere near 60 feet high. An early Jewish tradition says that the veil was about four inches thick, but the Bible does not confirm that measurement. The book of Exodus teaches that this thick veil was fashioned from blue, purple and scarlet material and fine twisted linen. Norman Crawford - Many descriptions have been given of its weight, strength and thickness, but the truth that was symbolised by the veil is far greater than a physical curtain. The tabernacle and the temple were patterned after a heavenly reality (Heb 9:24). Let us not mistake the earthly picture for that of which it speaks. Sin had shut man out from God, but the suffering of the Saviour in His flesh has opened the way into the very presence of God (Heb 10:20-22). He who suffered on the tree has entered heaven itself and because He is there, we have confidence to draw near within the veil, not the one in the earthly temple, but the heavenly veil. (What the Bible teaches - Luke) Katapetasma is used in Hebrews 6:19+ "This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil." The hope, the anchor, takes hold in the very presence of God in Hebrews 6:19+. Christ Himself is there and anchored to Him we are kept from "shipwreck." Trust Him as the anchor of your soul when the waves of adversity threaten to overwhelm you! He is able! He is secure! He is trustworthy! Luke places this dramatic event before Jesus breathed His last (Lk 23:46). Matthew places it after Jesus yielded His Spirit... Matthew 27:50-56 And Jesus cried out again with a loud voice, and yielded up His spirit. 51 And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. Mt 27:51 has "And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split." Life Application Bible Commentary – ULTIMATE COMMITMENT - It's one thing to be committed to God when life is going well. It's a different matter to trust in him when everything is coming apart and death itself rears its dark visage. To be able to trust God in those circumstances takes a gutsy, gritty kind of faith, one rarely seen. But Luke wrote that this was the kind of faith Jesus had in his Father. As Jesus drew his last breaths on the cross, surrounded by spiritual and physical darkness like no one else has ever experienced, it would have been understandable for him to cry out in anguish and bitterness against God the Father. Instead, Jesus submitted to the Father in perfect obedience. Life turns dark and bitter for everyone from time to time, and death comes to all. When you "walk through the valley of the shadow," remember the Lord and his example. Trust God even in the dark times, even in the final moments. He will see you through and meet you on the other side. Luke 23:46 And Jesus, crying out with a loud voice, said, "Father, INTO YOUR HANDS I COMMIT MY SPIRIT." Having said this, He breathed His last. KJV Luke 23:46 And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. And Jesus, crying out with a loud voice, said Mt 27:46-49; Mark 15:34-36 Father, INTO YOUR HANDS I COMMIT MY SPIRIT. Ps 31:5; Acts 7:59; 1 Peter 2:23 Having said this, He breathed His last. Mt 27:50-56; Mark 15:37-41 Luke 23 Resources - Multiple Sermons and Commentaries THE SEVENTH WORD FROM THE CROSS See Trial & Crucifixion of Jesus - Parallel Passages - arranges events chronologically and brings out details unique to each Gospel Parallel Passages: Matthew 27:50-54 (WORDS IN BOLD ONLY IN MATTHEW) And Jesus cried out again with a loud voice, and yielded up His spirit. 51 (LUKE DESCRIBES THE TEARING BEFORE THIS CRY BY JESUS) And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. 52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the tombs after His resurrection they entered the holy city and appeared to many. 54 Now the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, became very frightened and said, “Truly this was the Son of God!” Comment: Matthew's strange record of the resurrection of many bodies of the saints is unique to his Gospel. Notice he says "many" not "all" so it was a limited number of OT believers, some possibly in the graves for 100's of years! Can you imagine the amazement in Jerusalem, especially in families that had previously buried this loved one. And what would be the effect on those Jews who witnessed this miracle and were not yet saved? Only Heaven will reveal if some were saved by the witness of these resurrected believers! In any event, their presence in the city testified to God's power to resurrect one from life to death. One would have thought this would convert the entire city, but clearly this did not occur demonstrating once again that stupendous miracles do not guarantee salvation of those who witness the miracles! As to what happened to these resurrected saints, notice that the Scripture is silent so it is useless to speculate. John
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Spurgeon comments on the earthquake - “Men’s hearts did not respond to the agonizing cries of the dying Redeemer, but the rocks responded: the rocks were rent. He did not die for rocks; yet rocks were more tender than the hearts of men, for whom he shed his blood.” Warren