Lucas 23
David Guzik · Citado em PreceptAustin
Lucas 23
Guzik writes - We can only wonder what Pilate thought when he first saw Jesus, when he saw this beaten and bloodied Man before him. Jesus didn’t look especially regal or majestic as He stood before Pilate, so the Roman governor was probably sarcastic or ironic when he asked, “Are You the King of the Jews?” (Luke 23) F F Bruce adds "Pilate was evidently not alarmed by the charge brought against Jesus. Why? Apparently at first glance he saw that the Man before him was not likely to be a pretender to royalty in any sense that he need trouble himself about…The [you] in an emphatic position in Mt 27:11 suggests this = You the King of the Jews!” (The Expositor's Greek Testament) And He answered him and said, "It is as you say." (same answer Mt 27:11, Mk 15:2) - In Mt 26:25 Jesus gave a similar answer to Judas who asked "Surely it is not I (WHO WAS BETRAYING JESUS), Rabbi?" to which Jesus replied "You have said it yourself." In other words Jesus was saying that Judas had condemned himself out of his own mouth. In the present context Pilate's question (similar to Judas') Are You the King of the Jews? is an affirmation of Pilate's inference that Jesus is in fact a King. John's account (below) leaves no doubt that Jesus' somewhat enigmatic answer is in fact an affirmation that He is a King. John describes the dialogue between Pilate and Jesus in considerably greater detail than the three synoptic accounts (See Chart of Parallel Passages). If one reads only Luke's account, it would see very strange that Pilate would still declare Jesus not guilty even though He admits to being a King. The answer is found in John 18:34-38 for as described below Jesus explains to Pilate that His Kingdom is not an ordinary kingdom and thus He is not an ordinary king. If He were an ordinary King, Pilate would have seen Him as a political threat to the Romans and would not have declared Him innocent. And so we see that Jesus' reply that My kingdom is not of this world is an unequivocal affirmation that He is in fact a King, but not a king like other earthly kings. Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, “Are You the King of the Jews?” Jesus answered, “Are you saying this (Jn 18:33) on your own initiative, or did others tell you about Me?” 35 Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?” 36 Jesus answered, “My kingdom (A KINGDOM IMPLIES A KING) is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” 37 Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.” 38 Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews and said to them, “I find no guilt in Him. (Jn 18:33-38) Comment: Pilate called Jesus King at least four times during His trial, and then had that title written on the sign on the Cross over Jesus' head! (John 18:39; 19:3, 14-15, 19). Warren
Lucas 23
Guzik writes "It was customary for a great multitude to follow a condemned criminal on his way to crucifixion. It was intended to be a public event. (Luke 23)
Lucas 23
Guzik has an interesting note regarding Christ's crucifixion: This was the most important act of this most important life, and this is reflected even in ancient secular histories. The existing mentions of Jesus in ancient extra-biblical literature each highlight His death on the cross. (Luke 23) A letter written by Mara bar Serapion to his son (ca. a.d. 73) Josephus, the Jewish historian (ca. a.d. 90) Tacitus, the Roman historian (ca. a.d. 110-120) The Babylonian Talmud (ca. a.d. 200) When they came to the place called The Skull - Skull translates the Greek word kranion (our English "cranium", cf Latin "calvaria" which gives us "Calvary") which equates with the Hebrew/Aramaic word Golgotha (or here) as explained in Jn 19:17. Luke does not refer to this as Golgotha. Mark 15:22 writes "they brought Him to the place Golgotha, which is translated, Place of a Skull." (cf Mt. 27:33) While we do not know the exact location of the "Skull," we do know that as an outcast both of Israel and of Rome, Jesus “suffered outside the gate” (Heb. 13:12), outside the walled section of Jerusalem proper. The name Skull refers (most common interpretation) to the fact that the site resembled a skull and today many consider this to be Gordon’s Calvary which can still be viewed a short distance from Jerusalem’s northern wall, not far from the Damascus Gate. This site was well known in Jesus' day and associated with unspeakable suffering and pain for the victims taken there to die. What the Bible teaches - Calvary is a Latin word, and it means "the skull"; Golgotha in Hebrew. This event at Calvary is the climax of the ages; the hinge of the vast forever. All the ages preceding it looked forward to it, all eternity will look back to it. As Erich Sauer wrote, in "The Triumph of the Crucified" "Of all times, it is the turning point; of all love it is the highest point, and of all salvation it is the starting point, of all worship it is the central point". The words "Calvary" and "eternity" are found only once in the AV, and this is important to us, for Calvary has changed eternity for every believing soul. It should be noted that most translations do not use the name "Calvary" but "the Skull". (What the Bible teaches – Luke) Alexander
Lucas 23
Guzik reminds us that "Yet even in all this sin, pain, agony, and injustice God guided all things to His desired fulfillment. It may seem that Jesus has no control over these events. Yet the invisible hand of God guided all things, so that specific prophecies were specifically fulfilled." (Enduring Word Bible Commentary – Matthew) Leon
Lucas 23
Guzik writes "Jesus came all the way down the ladder to accomplish our salvation. He let go of absolutely everything – even His clothes – becoming completely poor for us, so we could become completely rich in Him. (Enduring Word Bible Commentary – Matthew)
Lucas 23
Guzik - Here is something truly remarkable: a deathbed conversion, and may fairly be said to be the only Biblical example of a last-minute salvation. There is one deathbed conversion in the Bible, so that no one would despair; but only one, so that no one would presume. ii. Significantly, this thief who trusted in Jesus at the last moment goes to the same heaven anyone else does. This may not seem fair, but in the larger picture it gives glory to the grace of God, not to human merit in salvation. In heaven, we will all be filled to the full with joy and reward; but the degree of our faithfulness now determines how big our container for joy and reward will be in heaven, though all will be filled to the fullest they can hold. (Luke 23) Adrian Rogers on "deathbed conversion" - Is death bed repentance possible? It's possible, but it's not probable. The Bible records one death-bed repentance and only one, that no one should despair, but one and only one, that no one should presume. I'm telling you that any time, any place, anywhere that anybody calls on Jesus he'll be saved. But the Bible is not full of stories of people who got saved on the deathbed. Most of the people who are saved get saved when they are young. Jesus said to that thief, Today shalt thou be with me. Today is God's word. Tomorrow is the Devil's word. Oh, my friend, if you ever intend to get saved, now is the day. Now is the hour. How was this thief saved? He didn't have anything good to do. He just prayed. He just said, "Lord Jesus, remember me when you come into your kingdom."