Lucas 23
John MacArthur · Citado em PreceptAustin
Lucas 23
MacArthur comments that "Jesus did not offer a final invitation to the people who were accompanying Him on the way to the cross, but rather pronounced a final doom on them. Their perspective was totally skewed. They needed to shed tears not for Him, but for themselves in light of their impending judgment." (See The MacArthur New Testament Commentary) Luke 23:31 "For if they do these things when the tree is green, what will happen when it is dry?" KJV Luke 23:31 For if they do these things in a green tree, what shall be done in the dry? Proverbs 11:31; Jeremiah 25:29; Ezekiel 15:2-7; 20:47,48; 21:3,4; Daniel 9:26; Mt 3:12; John 15:6; Hebrews 6:8; 1 Peter 4:17,18; Jude 1:12 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 PROVERB CONCERNING JERUSALEM For if they do these things when the tree is green, what will happen when it is dry? - This proverbial like saying is difficult to interpret with absolute certainty.
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MacArthur adds that "Jesus could not answer Pilate's question with an unqualified "Yes" or "No" without first defining exactly what His kingship entails. His counter question, "Are you saying this on your own initiative, or did others tell you about Me?" was intended to clarify the issue (I.E., TO CLARIFY PILATE'S QUESTION). If Pilate was saying this on his own initiative, he would be asking if Jesus was a king in the political sense (and hence a threat to Rome). Jesus' answer in that case would be "no," He was not a king in the sense of a military or political leader. He had earlier rejected the crowd's attempt to make Him such a king (Jn 6:15). But neither could the Lord deny that as the Messiah He was Israel's true king. (See context in The MacArthur New Testament Commentary) James Stalker adds that Jesus "desired to learn in what sense the question was asked—whether from the standpoint of a Roman or from that of the Jews; because of course His answer would be different according as He was asked whether He was a king as a Roman would understand the word or according as it was understood by the Jews....Jesus at once proceeded, however, to answer Pilate’s question on both sides, both on the Roman political and then on the Jewish religious side. First, He answered negatively, “My kingdom is not of this world!” He was no rival of the Roman emperor....It was not a kingdom of force and arms and worldly glory He had in view....Yet, even in making this denial, Jesus had used the words, “My kingdom.” And Pilate broke in, “Art Thou a king then?” “Yes,” replied Jesus; “to this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. This was His kingdom—the realm of Truth. It differs widely from that of Caesar. Caesar’s empire is over the bodies of men; this is over their hearts. The strength of Caesar’s empire is in soldiers, arms, citadels and navies; the strength of this kingdom is in principles, sentiments, ideas. The benefit secured by Caesar to the citizens is external security for their persons and properties; the blessings of Christ’s kingdom are peace of conscience and joy in the Holy Ghost (ED: "ETERNAL SECURITY!"). The empire of Caesar, vast as it was, yet was circumscribed; the kingdom of Christ is without limits, and is destined to be established in every land. Cæsar’s empire, like every other earthly kingdom, had its day and passed out of existence; but the kingdom of Truth shall last for evermore.”(THE TRIAL AND DEATH OF JESUS CHRIST: A DEVOTIONAL HISTORY OF OUR LORD'S PASSION - see III) Stalker - In the silence, then, of this interior hall He (Jesus) and Pilate stood face to face—He in the prisoner’s lonely place, Pilate in the place of power. Yet how strangely, as we now look back at the scene, are the places reversed! It is Pilate who is going to be tried—Pilate and Rome, which he represented. All that morning Pilate was being judged and exposed; and ever since he has stood in the pillory of history with the centuries gazing at him. In the old pictures of the Child Christ by the great masters a halo proceeds from the Babe that lights up the surrounding figuraes, sometimes with dazzling effect. And it is true that on all who approached Christ, when He was in the world, there fell a light in which both the good and the evil in them were revealed. It was a search-light, that penetrated into every corner and exposed every wrinkle. Men were judged as they came near Him. Is it not so still? We never show so entirely what is in us as by the way in which we are affected by Christ. We are judging ourselves and passing sentence on ourselves for eternity by the way in which we deal with Him. Note 5 on what have You done? - The Roman laws allowed the accused to be questioned in detail. So while Pilate understands why the Jewish leaders had delivered Him over (i.e., envy - Mt 27:18), he is uncertain what Jesus has done to stir up such anger and hostility. Note 6 on I find no guilt in Him - MacArthur explains that "In this context, "find" represented a judicial verdict. Pilate acquitted Jesus of any civil or criminal wrongdoing. In modern parlance, He threw the case out of court for lack of evidence. He exercised "summary judgment." (Ibid) GOSPEL OF MATTHEW Note 7 - Mt 27:12-14 (parallel with Mk 15:3-5, Lk 23:5) - Although Matthew and Mark do not record Pilate's first not guilty verdict against Jesus, they do record a barrage of repeated accusations against Jesus in an attempt to force Pilate to reverse his verdict. In stark contrast to the angry lying accusations of the Jews, Jesus is majestically silent! And Pilate's reaction was that he was amazed (thaumazo)! Pilate is marveling that the Jews are falsely accusing Him of crimes that would warrant the death penalty and yet He offered no self-defense! In truth, He did not have to because Pilate had already declared Him not guilty (Lk 23:4, Jn 18:38). In His silence Jesus fulfilled OT prophecies Isaiah 42:1-2 “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. 2 “He will not cry out or raise His voice, Nor make His voice heard in the street. Isaiah 53:7+ He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. Comment: In Acts 8:32+ Luke records the last part of Isaiah's passage “HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH." This was a portion of the passages of Scripture the Ethiopian Eunuch was reading which led to his salvation as Phillip preached Jesus to him beginning with Isaiah's prophecy (Acts 8:34, 35+) GOSPEL OF LUKE Luke begins to describe the sixth and final phase of the illegal trial of Jesus in Lk 23:13-16, a description that is unique to Luke's Gospel (like the previous section on the trial before Herod - Lk 23:6-12). Herod has just sent Jesus back to Pilate and Pilate summons the religious leaders (had they dispersed after Jesus was sent to Herod?) and gives his second not guilty verdict, this time adding that Herod also found Him not guilty. THREE FALSE ACCUSATIONS AGAINST JESUS Note on the sequence of events - From the preceding chart, note that Pilate went out of the Praetorium to meet the Jews and hear their initial accusation against Jesus (Jn 18:29-30), which was not convincing. This prompted Pilate to tell the Jews to take Him...and judge Him according to your law (Jn 18:31-32). Pilate's response in turn prompted the Jews to present 3 specific accusations against Jesus (recorded only in Lk 23:2). Upon hearing their charges Pilate went into the Praetorium and summoned Jesus for questioning (Jn 18:33). The accusation that aroused Pilate's concern was that Jesus was a King and so he focuses his question on whether Jesus was "the King of the Jews" (Mt 27:11, Mk 15:2, Lk 23:3, Jn 18:33). Jesus' full reply is recorded only by John (Jn 18:34-38). Apparently Pilate reaches his conclusion that Jesus is not guilty of this charge (nor the other two charges). At this point he goes back outside to announce his verdict (Jn 18:38a), telling the Jews Jesus is not guilty. While it is not clearly stated, it is implied from comparing the four accounts that Pilate brought Jesus with him, so that the Jews could see Him when they heard the verdict against Him. Not surprisingly, Pilate's first not guilty verdict stirred up the Jews to begin to make more accusations against Jesus (Mt 27:12, Mk 15:3, Lk 23:5), Who remained silent. Note the fact that Jesus did not answer (Mt 27:12) supports that Jesus was before His accusers (i.e., outside the Praetorium or at the very least at the entrance to the Praetorium where the Jews could see Him and level their charges against Him). Introductory Comments - The Jews knew that the religious crime of blasphemy would not be regarded by Rome as sufficient ground for the death penalty, so that had to concoct a false political crime that would force Pilate's hand to act in defense of Rome. And note that in all their protestations and accusations they make no mention of the charge on which they had condemned Him themselves! They did not condemn Jesus for any of these three accusations they put forth but for blasphemy! Liars to the core! Children of their father the devil (Jn 8:44)! The Jews knew the charge of blasphemy would not achieve the end they desired. Pilate would most likely reacted to a charge of blasphemy the way Gallio the Roman proconsul of Achaia reacted to the Jewish religious disputes in Acts 18:14-16. ("if there are questions about words and names and your own law, look after it yourselves; I am unwilling to be a judge of these matters.” And he drove them away from the judgment seat.") As an aside, let me say dogmatically and emphatically that I am NOT anti-Semitic and any comments that place the Jews in general or the Jewish leaders in a bad light are based on the Scriptural record. (See Peter's words directed at his Jewish audience in Acts 2:36-37+ ). One can hardly condemn the Jews and not see that it was my sin and your sin which ultimately put Jesus on the Cross (See note). The Jews, Pilate, religious leaders and Romans were all guilty participants in God's great redemptive drama! And they began to accuse Him, saying - They refers to the Jewish Sanhedrin. Note that the Jewish Sanhedrin made three basic accusations against Jesus, which might be aptly summed up as charges of sedition. Sedition is defined as an illegal action inciting resistance to lawful authority and seeking to cause the disruption or overthrow of the government. The Sanhedrin were deceptive and crafty and knew that Pilate would never accept a "religious" charge of blasphemy as grounds for condemning Jesus to death, to they concocted three trumped up charges. James Stalker says "They had to extemporise crimes (ED: THERE IS NO BIBLICAL RECORD THAT THEY HAD "PLAN B" READY IF "PLAN A" FAILED.), and they were not scrupulous about it." To accuse (2723)(kategoreo from kata = against + agora = market place, place of public speaking) means to speak openly against a person, to condemn them before a public tribunal or bring an accusation in court. To accuse formally by bringing a charge publicly. The idea is to speak openly against, to condemn or accuse mainly in a legal sense. The cognate word kategoria was a legal technical term that referred to the content of the accusation or charge made against someone. Note that all of the Gospel uses involve accusing Jesus (except John 5:45). Katagoreo is in the present tense indicating their lying accusations were continually being leveled against Jesus! "They went at it and kept it up." (Robertson) All four Gospel writers used kategoreo earlier in Jesus' ministry, John for example recording They (scribes and Pharisees - Jn 8:3) were saying this, testing Him, so that they might have grounds for accusing Him. But Jesus stooped down and with His finger wrote on the ground. (John 8:6, cf Mt 12:10, Mk 3:2, Lk 6:7+). As an aside, who is "motivating" (so to speak) the members of the Sanhedrin? Surely Satan the ultimate Adversary of Jesus was "shooting" flaming missiles of hatred and murder into the minds of these godless Jewish men (cf Eph 6:16+). And so "like father, like son", and who was their "father?" (see Jn 8:44)! Thus it should not surprise us to find this same verb "accuse" (kategoreo) in John's description of Satan in Revelation... Then I heard a loud voice in heaven, saying, “Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser (Satan - kategoros) of our brethren has been thrown down, he who accuses (kategoreo in the present tense = continually) them before our God day and night. (Rev 12:10+) Comment: The Greek word for "accuser" (kategoros) is the name given to Satan by the rabbis! Here the Jewish religious leaders are before Herod and in the irony of ironies they are carrying out the devil's dirtiest deed! It's amazing how we can deceive our own hearts! (cf Jer 17:9). Overstreet explains 'The Jews brought Christ to Pilate because they were forbidden by law to put Him to death themselves. Second, it should be remembered that a provincial governor (LIKE PILATE) had the legal freedom to conduct a trial as informally and with as little set procedure as he wished. Several observations may be made concerning Pilate and the legality of the trial of Christ. First, since Pilate was governor of Judea, and this was to be a capital offense, he was the proper person to conduct the trial of Christ. Second, he was quite correct in initially declining to hear the case, since the first charge was so vague (see John 18:30). Third, he acted in accordance with Roman law when there was an indictment for treason leveled against Christ (Luke 23:2), and he questioned Christ privately concerning this matter, deciding He was innocent. At this point Pilate had the legal authority to release Christ, but he did not. Instead, he once again went to the Jews, for which he has been criticized as acting illegally. However, when it is remembered that under Roman law a non-citizen, such as Christ, had no legal rights to begin with, then Pilate could not have acted illegally. He may be accused of being unethical or immoral (and rightly so), but he may not be accused of acting illegally under the Roman legal system. He had every legal authority to continue or not, as formally or informally as he pleased. Fourth, Pilate did not act in an unusual manner when he sent Christ to Herod (Luke 23:6–12). Greenidge has pointed out that a provincial governor had the power to ask anyone he wanted to be his adviser, and that “it was even possible in an important prosecution to summon expert advice from another province—nay, even a neighboring provincial governor himself.“ Herod’s refusal to try Jesus indicates that in his opinion Jesus was innocent; Pilate used this in his argument for Christ’s release (Luke 23:15).The remainder of Pilate’s legal dealings with Christ may be considered from the legal basis of a non-citizen having no legal rights in Roman law." (Ref) ACCUSATION #1 We found this man misleading our nation - Accusation #1 - Lie #1 - "This man" is used in a derogatory sense. They could have spoken His great Name, but instead choose to disparage Him! One might paraphrase their charge as disturbing the peace, in this case not against Rome but against Israel, "our nation." All Jesus has done for 3 years was speak truth to the nation, truth summed up in His famous I Am statement "I am the Way, the Truth and the Life and no one comes to the Father but through Me." (Jn 14:6). But as John wrote "He was in the world, and the world was made through Him, and the world did not know Him. He came to His own (THE JEWS), and those who were His own (ISRAEL) did not receive Him. (John 1:10-11+) So instead of misleading them, He was leading the nation to the truth about righteousness attained by grace through faith, but they would have none of His truth and so they spewed these hateful lies before Pilate. Ryle on accusation #1 - The duplicity and dishonesty of this charge are evident. When the enemies of our Lord wanted to bring him into disfavour with the Jews, they had asked him 'Is it lawful for us to pay taxes to the emperor or not?' (Luke 20:22). But now when they want to make him out to be an offender before the Roman Governor, they accuse him of forbidding paying taxes to Caesar the Roman Emperor. This false charge is as striking as it is dishonest. (Luke 23 - Ryle's Expository Thoughts on the Gospels) Misleading (1294)(diastrepho) is an interesting word which literally means to turn this way and that and speaks of an object on the potter's wheel that becomes misshapen. Figuratively it means to pervert and of course the Jews are saying Jesus was perverting and distorting their teaching, probably teaching that the way of righteousness was not by keeping the law but by believing in Him (cf Jn 1:11-13)! Diastrepho is in the present tense indicating the Jewish leaders are saying Jesus continually misled the nation! As noted below Pilate essentially brushes off this accusation. Diastrepho was used by Saul (Paul) in his rebuke of "Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith. But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze on him, and said, “You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked (diastrepho) the straight ways of the Lord? (Acts 13:9-10) Jesus on the other hand was making straight the crooked ways of the Jewish teachings and legalistic practices. Finally, it is interesting that these wicked Jewish leaders use the same word Jesus had used to describe the nation of Israel declaring “You unbelieving and perverted (diastrepho) generation, how long shall I be with you and put up with you? Bring your son here.” (Lk 9:41+) ACCUSATION #2 Forbidding to pay taxes to Caesar - Accusation #2 - Lie #2 - Forbidding is koluo (again in the present tense = continually doing this) which more literally means he was continually hindering or making it difficult for them to pay taxes. This is a flagrant, bold-faced lie, for in fact Jesus had done just the opposite. A T
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MacArthur writes that "Herod’s life ended in disgrace: Herodias would ultimately prove to be Herod’s downfall. After Emperor Caligula granted Herodias’s brother Agrippa I (Acts 12:1) the title of king, she demanded that Herod go to Rome and obtain the same title. (The gospel references to him as king [Matt. 14:9; Mark 6:14, 22] reflect informal popular usage of the term.) But before Herod and Herodias reached Rome, a messenger from Agrippa accused Herod of wrongdoing. As a result, Caligula deposed Herod who, accompanied by Herodias, was banished permanently to a city in what is now France. Antipas and Herodias are reminiscent of another ill-fated couple, Ahab and Jezebel. “Like Ahab,” writes D. A. Carson, “Antipas was wicked but weak; and Herodias, like Jezebel, wicked and ruthless” (Matthew, in Frank E. Gaebelein, ed. The Expositor’s Bible Commentary [Grand Rapids: Zondervan, 1984], 8:338). Antipas’s weakness coupled with Herodias’s ruthlessness ensured that eventually their sins could only bring disastrous consequences. (See The MacArthur New Testament Commentary) The story of the Lord’s hearing before Herod serves three important purposes. First, it confirms Pilate’s verdict that Jesus was not guilty of any crime. Second, Herod and Pilate are two witnesses that confirm Jesus’ innocence (cf. Deut. 19:15). Neither of them was biased in His favor; Pilate was indifferent to Him, and Herod had sought to kill Him (Luke 13:31). Finally, it confirms prophecy (Ps. 2:2; cf. Acts 4:25–27). (See Luke 1-24 MacArthur New Testament Commentary ) Luke 23:13 Pilate summoned the chief priests and the rulers and the people, KJV Luke 23:13 And Pilate, when he had called together the chief priests and the rulers and the people, Mt 27:21-23; Mark 15:14; John 18:38; 19:4 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 THE SECOND CIVIL TRIAL BEFORE PILATE Luke begins to describe the sixth and final phase of the illegal trial of Jesus in Lk 23:13-16. Herod has just sent Jesus back to Pilate and Pilate summons the religious leaders (had they dispersed after Jesus was sent to Herod?) and gives his second not guilty verdict, this time adding that Herod also found Him not guilty. Pilate attempts to release Jesus but the Jews would not hear of it with the result that "Pilate slowly and reluctantly and in fear surrenders to the demand of the Sanhedrin for the crucifixion of Christ." (A T Robertson) The time is still early Friday morning, between 6-9 AM. Luke 23:13-15 has parallel accounts in Matthew 27:15–26; Mark 15:6–15 and John 18:39–19:16 (See the preceding table). John MacArthur notes that "The entire series of trials was filled with irony. The one whom men judged is the judge of all men; the one whom men condemned will eternally condemn them. The perfectly righteous, sinless, and innocent one was condemned as a blasphemer and criminal. The one who always pleased holy God did not please sinful men. Men sought to kill the very one who gave them life. The Lord Jesus Christ was declared a blasphemer for claiming to be who He truly is, making His accusers blasphemers. All of the wicked participants in Christ’s trials who judged and condemned Him did nothing but what God had predetermined must happen. Their decisions did not determine His fate, but rather their own. They wasted the most monumental, unparalleled opportunity that anyone could ever have—a personal encounter with the Son of the living God, the Creator of the universe and the Redeemer of sinners." (See context in Luke 1-24 MacArthur New Testament Commentary) Note on sequence of events - Luke has described Jesus' first civil trial before Pilate who rendered a not guilty verdict (Lk 23:4) and sent Jesus to Herod for His second civil trial and a not guilty verdict (essentially) (Lk 23:15). Herod returned Jesus to Pilate and that is where we pick up the story. Similar to the section on Herod (Lk 23:6-12), Luke 23:13-16 has no direct parallel in the other three Gospels. After giving his second not guilty verdict (found only in Lk 23:14), Pilate proposes to punish Jesus and release Him (Lk 23:16). This passage is a segue into the next major section dealing with the custom of releasing one prison on Passover, a story which is described in all four Gospels. Pilate summoned the chief priests and the rulers - The Jewish religious leaders were called together in preparation for Pilate's official decision. It was as if the judge entered back into the courtroom and the bailiff said "All rise," as he prepared to read the verdict to all in the courtroom. Edersheim on summoned the religious leaders - On the return of Jesus from Herod, the Sanhedrists do not seem to have been present. Pilate had to call them together, presumably from the temple. And the people - This phrase suggests that enmity to Jesus has spread like an evil leaven into the general laity, Jews who were not religious leaders and some of whom had undoubtedly shown their fickle hearts by acclaiming Him with shouts of "Hosanna" (Mt 21:9, Mk 11:9,10, Jn 12:13) as He entered Jerusalem at the beginning of Passion Week, in His so-called "Triumphal Entry." Those shouts would soon change to angry, hateful shouts of "Crucify, crucify." (Lk 23:21) The word for people is laos which is the same Greek word Matthew used to describe "all the people (laos)" who cried "His blood shall be on us and our children." (Mt 27:25). In fairness, it should be noted that a few commentators (Wiersbe) do not feel that those people who would soon shout "Crucify Him" were also the same people that were in the crowds shouting "Hosanna" at His Triumphal entry. Luke 23:14 and said to them, "You brought this Man to me as One who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this Man regarding the charges which you make against Him. KJV Luke 23:14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: as one who incites the people to rebellion Lk 23:1,2,5 I have found no guilt in this man Lk 23:4; Da 6:4; Mt 27:4,19,24,54; Acts 13:28; Heb 7:26 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 ANNOUNCES HIS VERDICT ON JESUS Arnold Fruchtenbaum summarizes this section - When Herod Antipas returned Jesus to Pontius Pilate, the latter began to make several attempts to have Him released. The first attempt is recorded in Luke 23:13–15: And Pilate called together the chief priests and the rulers and the people, and said unto them, Ye brought unto me this man, as one that perverted the people: and behold, I having examined him before you, found no fault in this man touching those things whereof ye accuse him: no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death has been done by him. In this first attempt to release Jesus, Pilate told the leaders that Herod Antipas found him innocent. This was the second declaration of the innocence of Jesus. Furthermore, Pilate himself reiterated that he, too, found Jesus innocent, and this became the third declaration of innocence. However, this failed to convince the masses. (The Messianic Bible Study Collection) And said to them - Them refers to Pilate's address to the the chief priests and the rulers and the people - See the preceding verse for note on the people. You brought this Man to me as one who incites the people to rebellion - Pilate summarizes the charge of sedition against Jesus. The Jewish leader had brought Jesus to Pilate accusing Him of leading a revolt against Rome, knowing that their real charge of blasphemy (Mt 26:65, Mk 14:64, cp Jn 10:33) would not elicit a death penalty. There is an interesting play on words (IMO) with Luke's phrase you brought this Man to me. The verb brought is the Greek verb prosphero which is used some 46x (in 44v) in the NT, and 26x is translated "offer" (offering, offered), these contexts clearly speaking of the bringing of a sacrificial offering. Can you see the irony as Pilate describes the Man the Jews had brought to him? The religious Jews who were scrupulously legalistic about their sacrificial offerings bring to Pilate the Lamb of God (Jn 1:29) and Pilate after examining Him finds no spot or blemish (1 Peter 1:19+) which qualifies Him to be offered as the perfect sacrificial Lamb (cf Ex 12:5) so that He might become the sin offering, make atonement and bear away our sin (cf Lev 16:9, 10+), His blood providing redemption for all who believe in Him. Take a moment to listen to and watch Lamb of God, pausing to ponder the price paid by God's perfect Lamb to redeem us from the penalty and power of our sins, past, present and forever. Amen. Praise His Holy Name. Amen and Amen. Here are passages from Hebrews that use prosphero to speak of God's once for all time offering of the Lamb of God for the sins of the world... Hebrews 9:14+ how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? Hebrews 9:28+ so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him. Hebrews 10:11-12+ Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; but He, having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD, Behold (2400)(idou) is an exclamation used by Pilate in an attempt to arrest the attention of the incensed Jewish throng, but of course it proved to be of no avail, for they were like the Jews described by Stephen -- "stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit." (Acts 7:51+). Plummer renders the accusation that Jesus was guilty "seducing people from their allegiance" to Rome. Pilate's dilemma was between the desire of the Jews (which he could ill afford to incite to riot) and Roman law. Incites to rebellion (present tense = continually)(654)(apostrepho from apo = away from + strepho = turn quite around) means literally to turn back or away and thus saying that Jesus was continually turning the people away from correct behavior or belief. In one sense they were correct for Jesus was trying to turn the Jews from a works based righteousness to a righteousness based on faith in Him! But more to the point the Jewish leaders were trying to dupe Pilate by saying Jesus was defiant of Roman authority. Having examined Him before you - Pilate is saying he had questioned Jesus thoroughly regarding the Jewish accusation that Jesus was an insurrectionist. Think about this for a moment. Pilate was subject to Caesar and the Roman government and to protect his own skin (so to speak), he dare not conduct a cursory or superficial interrogation of Jesus, lest he be proved wrong if Jesus were in fact an insurrectionist. Pilate's job and reputation would been on the line. So clearly, he does a diligent cross examination and still finds no guilt. Examined (asked questions) (350)(anakrino from ana = again + krino = to separate, sift, distinguish) means to sift up and down, to examine accurately or carefully (re-examine), to make careful and exact research as in legal processes, interrogating or cross-examining. Thus anakrino is a fitting verb in this case, for it was often used in secular Greek to describe the interrogation of a prisoner in a judicial examination before his final verdict was rendered. I have found no guilt aitios) in this man regarding the charges which you make against Him - This is Pilate's second "not guilty" verdict regarding Jesus (Lk 23:4). The writer of Hebrews speaks to the "no guilt" writing of Jesus "For it was fitting for us to have such a high priest (JESUS), holy, innocent, undefiled, separated from sinners and exalted above the heavens." (Heb 7:26) Life Application Bible Commentary – DO WHAT'S RIGHT - When the stakes are high, it is difficult to stand up for what is right, and it is easy to see opponents as problems to be solved rather than as people to be respected. Had Pilate been a man of real courage, he would have released Jesus regardless of the consequences. But the crowd roared, and Pilate buckled. People are like Pilate when they know what is right but decide not to do it. When you have a difficult decision to make, don't discount the effects of peer pressure. Realize beforehand that the right decision could have unpleasant consequences: social rejection, career derailment, public ridicule. Then think of Pilate and resolve to stand up for what is right no matter what other people pressure you to do. Luke 23:15 "No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him. KJV Luke 23:15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. NET Neither did Herod, for he sent him back to us. Look, he has done nothing deserving death. 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 CONCLUSION OF FIRST TWO TRIALS: JESUS HAS DONE NOTHING DESERVING DEATH No, nor has Herod, for he sent Him back to us - This is a continuation of Pilate's statement I have found no guilt in this man. His point is neither did Herod! While Herod did not issue an official verdict about Jesus it was clear that he did not find Him guilty of any crime worthy of death. And so the word from the two civil authorities, Herod and Pilate, was "NOT GUILTY!"
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MacArthur comments on PIlate ritually washing his hands in Mt 27:24 - It was ironic, and doubtlessly intentional, that the governor chose a Jewish ritual to depict his renunciation of responsibility for Jesus' fate. If the ruling elders of a city were not able to determine the identity of a murderer, the Mosaic law provided that they could publicly wash their hands, pray to God, and thereby absolve themselves of any guilt regarding their inability to render justice (Dt 21:6,7). Using a modified form of that Jewish ceremony which he had heard of, Pilate proclaimed he was innocent of this innocent Man's blood. Doubtlessly with a tone of both dismay and disgust, the governor then said, "See to that yourselves." And when he gave them what they wanted, the people gave him what he wanted. If he would permit Jesus' death, they would assume all blame. "His blood be on us and on our children!" they shouted. That declaration did not, of course, absolve Pilate of guilt, but it did proclaim for all time the people's acknowledgment of their own guilt. They soon forgot that assumption of guilt, however, and not many months later the Sanhedrin self-righteously rebuked the apostles for holding them accountable for Christ's blood (Acts 5:28). The multitude of perhaps several thousand Jews who stood outside the Praetorium made their verdict in behalf of all Israel. It was that verdict, acknowledged by all the other unbelieving Jews through their silence, that caused the branch of Israel to be broken off the tree of God's redemptive blessing (Ro 11:17). It is no wonder that since that fearful day, as a nation and as individuals, unredeemed Jews have been under the chastening hand of God. (See context ni Matthew 24-28 MacArthur New Testament Commentary and next page) GOSPEL OF MARK Mark 15:8+ records that the Jews were asking Pilate to release a prisoner as was the custom at the Passover (cf Jn 18:39, Mt 27:15). John MacArthur comments that "Each year, the governor would grant amnesty to one sentenced criminal of the people’s choice as a way to cultivate goodwill and to demonstrate Rome’s mercy. Pilate thought the crowd would select Jesus, thereby solving his dilemma." (See context in Mark 9-16 MacArthur New Testament Commentary) (As an aside, this "tradition" is not recorded in any extra-Biblical source.) This "tradition" gave Pilate another opportunity to avoid executing an innocent Man and so he asked the Jews if they would like him to release the King of the Jews (Mk 15:9), Jesus Who is called Christ (Messiah) (Mt 27:17). GOSPEL OF JOHN John 18:39+ - King of the Jews - Pilate is mocking the Jewish leaders for he knew they had vehemently rejected Jesus as their King. Another consideration (but only speculative) is that Pilate hoped to play off the sympathies of those in the crowd who had proclaimed Him as King in His triumphal entry. John 18:40+ calls Barabbas a robber which is the Greek word lestes a word that describes one who steals openly and with violence in contrast to a thief or kleptes who steals primarily by stealth. Judas was a thief (kleptes - John 12:6) but was not violent, while Barabbas was a robber (lestes) who "had committed murder" (Mk 15:7). It is also notable that the word lestes is used to describe the two thieves who were crucified with Jesus (Mt 27:38, 44, Mk 15:27). The irony is that Luke had just used the word lestes when Jesus was arrested in the Garden and had addressed "the chief priests and officers of the temple and elders who had come against Him," asking “Have you come out with swords and clubs as you would against a robber (lestes)?." (Lk 22:52+) In fact it was the Jewish leaders who had made the Temple Court of the Gentiles into a robber's (lestes) den (Lk 19:46+), and who now compounded their sin by asking Pilate to release the real robber Barabbas and crucify the innocent Jesus! Fruchtenbaum summarizes Pilate's attempts to release Jesus - Once again Pilate attempted to release Yeshua. He offered the people a choice between Yeshua and Barabbas. This is recorded in Mark 15:6–10. Pilate attempted to have the Messiah released by offering the crowd a choice between Jesus and Barabbas. The irony of the situation must not be missed! Barabbas was guilty of the very crime of which Jesus was accused: sedition or rebelling against Rome. Furthermore, we know from other contemporary sources that the entire name of the guilty one was Jesus Barabbas. The name Barabbas means “son of the father.” So the prisoner who was going to be released was “Jesus, son of the father.” But the Lord Jesus, the Son of the Father, was being accused of sedition and would die on the other’s behalf. At this point in the proceedings, Pilate received a message from his wife. We find this recorded in Matthew 27:17–19: When therefore they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus who is called Christ? For he knew that for envy they had delivered him up. And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have you nothing to do with that righteous man; for I have suffered many things this day in a dream because of him. According to tradition, Pilate’s wife’s name was Claudia. She apparently was more sensitive to spiritual things and had received a troubling dream concerning the person of Jesus. In this dream, He was clearly revealed as a righteous man. She also had a sense of impending doom that if Pilate gave in and condemned Jesus to death, dire consequences would result upon the family. Apparently, she had already gone through a night of suffering, realizing that the decision Pilate would make would determine their destiny also. After Pilate received the warning from his wife, he gave the people the choice between Yeshua and Barabbas. This is recorded in Matthew 27:20–22: Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus. But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas. Pilate said unto them, What then shall I do unto Jesus who is called Christ? They all say, Let him be crucified. The Jewish leaders in the meantime had moved through the crowd, inciting the people to ask for Barabbas’ release and to demand the Crucifixion of Yeshua (Mt 27:20). Pilate’s second attempt to have Yeshua released was foiled. Pilate attempted a third time to release Jesus. We see this in John 19:1–6. Pilate’s third attempt in verse 1 was another compromise, for he had Jesus scourged. Pilate’s apparent hope was that when the people saw Jesus after His scourging, they would be sympathetic toward Him and would call for His release. (Ibid) | The King of the Jews JEWS CRY FOR BARABBAS OVER JESUS In the chart above, note that the outcry from the Jewish crowd follows Pilate's question "Do you want me to release for you the King of the Jews?" (Mk 15:9, Mt 27:17, Jn 18:39, this question is not recorded by Luke). But they cried out (anakrazo) all together - They are of one mind and one heart in their evil intentions! Today we call this "common intent" (A previous agreement or conspiracy to engage in an act of violence combined with a concert of action). It is interesting that the verb cried out, anakrazo (349), is also used to describe the loud cry or scream of demon possessed individuals (Mk 1:23+, Lk 4:33+, Lk 8:28+). Indeed, the "spiritual leader" of this cacophonous crowd was undoubtedly the chief demon himself, shooting fiery missiles (Eph 6:16+) into the hearts and minds of the Jewish religious leaders and the crowd seeing to spur them on to continue to cry out for Jesus' crucifixion. The word for together is pamplethei (only here in Scripture) describing a multitude in unison or a large group acting in complete agreement, "one and all." What a striking contrast is this group of Jews with the post-crucifixion group of Jews in the upper room who were also "all with one mind (homothumadon) (albeit their "mind" was a God-centered mind) continually devoting themselves to prayer!" (Acts 1:14+). Saying, "Away with this man, and release (apoluo - aorist active imperative) for us Barabbas! - The crowd is not merely making a suggestion but issuing an ultimatum in the form of a double command (away is in the present imperative) to "take away" Jesus and release Barabbas. Note they don't even use His glorious Name but simply refer to Him as "this Man," which clearly, in this context, is used in a derogatory sense. They knew He had called Himself the "Son of Man," but they refused to acknowledge His Messiahship (cf Messianic prophecy in Da 7:13-14+ - cf Messianic Prophecy) even as they clamored for His death! And so true to form, they remained resolutely stiff-necked and hard-hearted to the very end! While I cannot be certain, it is possible the Spirit inspired Luke to make a fascinating play on words in this sentence, because the verb for their cries of away ("take away") is airo, is also used in John 1:29 when John the Baptist "saw Jesus coming to him and said, “Behold, the Lamb of God Who takes away (airo) the sin of the world!" In short, the Jews unintentionally were actually fulfilling prophecy (Lk 9:22, 44+, Mk 10:33, 34) that the Son of Man might be lifted up on the Cross and accomplish the work for which the Father had sent Him! (cf Jn 4:34, 17:4). After His crucifixion the Jews asked Pilate that their legs might be broken and they might be taken away [airo] (i.e., taken down off of the cross)" (Jn 19:31) The verb airo is also used by Paul in Colossians explaining that God "having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it (airo) out of the way, having nailed it to the cross." (Col 2:14+). God in His infinite wisdom and omnipotent providence would use the angry cries of the crowd for Christ's crucifixion to accomplish His redemptive purpose for mankind (cf Ge 50:20, Ro 8:28+)! Amazing grace indeed! Notice the phrase release for us Barabbas - Their murderous hearts fittingly desire a rebellious murderer rather than a Righteous Messiah! Beloved, when our hearts are deceived (Jer 17:9, Gal 6:7,8+), truth is turned upside down, turned on its head, so to speak! Black becomes just an acceptable "shade of grey" and we lose our proper perspective of God's righteous standard! So do not be deceived because it can happen in a moment! (cf Mt 26:41+, cf 1 Cor 10:12). It was true then and is still true today (even for believers who yield to the desires of the flesh rather the desires of the Spirit ! (Gal 5:17+, Gal 5:16+, ) J
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MacArthur points out another irony regarding the name Barabbas - His name means “son of a father”; in a strange irony, Pilate was offering them the choice between Barabbas, the son of a human father, and Jesus, the Son of the heavenly Father! (See context in Luke 1-24 MacArthur New Testament Commentary) Indeed, there is a sense in which every human being ever born makes a choice between "Barabbas" and Jesus. We either choose to remain in Adam, the first "insurrectionist" (excluding of course Satan), or by grace through faith to cast our lot with Christ! Dear reader have you stubbornly chosen to remain in Adam and face eternal punishment or to be swept by the wind of His Spirit and His Word into Christ and enjoy eternal life in Him? Here we encounter another of the many ironies in the trial of our Lord - If Jesus had raised an insurrection against Caesar, the Jewish accusers would have rallied to His position, rather than rail at Pilate to crucify Him! Insurrection (4714)(stasis from histemi = to stand) means first a stance or posture (Heb 9:8), then figuratively sedition, an insurrection or an uprising, the very accusation made against Paul (Acts 24:5). Luke uses stasis to describe "a dissension between the Pharisees and Sadducees." (Acts 23:7). Clearly local Roman leaders feared insurrections, as for example the "town clerk" of Ephesus (Acts 19:35) who declared "we are in danger of being accused of a riot (stasis) in connection with today’s events, since there is no real cause for it, and in this connection we will be unable to account for this disorderly gathering.” Note that stásis applies to civil insurrection while pólemos (war) refers to foreign strife. Stasis - 9x in 9v - dissension(4), insurrection(3), riot(1), standing(1). Mk. 15:7; Lk. 23:19; Lk. 23:25; Acts 15:2; Acts 19:40; Acts 23:7; Acts 23:10; Acts 24:5 ("stirs up dissension"); Heb. 9:8 ("while the outer tabernacle is still standing,") Stasis - 23x in 23v in the Septuagint - Dt. 28:65 ( = "no resting place"); Jos. 10:13; Jdg. 9:6; 1 Ki. 10:5; 1 Chr. 28:2; 2 Chr. 9:4; 2 Chr. 23:13; 2 Chr. 24:13; 2 Chr. 30:16; 2 Chr. 35:10; 2 Chr. 35:15; Neh. 8:7; Neh. 9:3; Neh. 9:6; Neh. 13:11; Prov. 17:14; Isa. 22:19; Ezek. 1:28; Dan. 6:7; Dan. 6:15; Dan. 8:17; Dan. 10:11; Nah. 3:11 TDNT on stasis - Outside the Bible. 1. a. This word first means “standing,” “standing firm or still,” “firmness,” also “standing” as distinct from sitting. b. It then means “position,” “situation,” or “state.” 2. Another sense is “taking a stand,” especially “rebelling.” Along these lines it denotes civil strife, dissension, political unrest, inner strife in the soul, disagreement between groups, or domestic strife. In the LXX stásis denotes “what is set up,” i.e., a boundary stone, statute, or treaty. It also occurs for the “standing still” of the sun in Josh 10:13, for “place of rest” in Dt. 28:65, and for “location” in 1 Chr 28:2. The only instance of stásis as (personal) “discord” is in Pr 17:14. (Theological Dictionary of the New Testament: Abridged in One Volume) LIFE APPLICATION - THE DEBT - If you were heavily in debt—to the point where you could never pay it off on your own—and someone offered to pay your debt for you, what would you say? Or if you were sentenced to life in prison, and someone offered to serve your sentence for you, how would you respond? That is what Jesus has done for believers in his death on the cross. He has paid a debt that they could never repay; he has served a sentence that they deserved. Jesus was sentenced to death by crucifixion, a horrible form of death normally reserved for slaves and non-Roman citizens. In addition, the Old Testament taught (Deuteronomy 21:23) that anyone who died by hanging on a tree was cursed. His death atoned for our sins and fulfilled the requirements for breaking the covenant with God. How do you respond toward the one who has done all that for you? The only appropriate response is to live a life of gratitude and obedience before him. (Life Application Bible Commentary – Luke) Luke 23:20 Pilate, wanting to release Jesus, addressed them again, KJV Luke 23:20 Pilate therefore, willing to release Jesus, spake again to them. Mt 14:8,9; 27:19; Mark 15:15; John 19:12 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, wanting to release Jesus, addressed them again - This is Pilate's second proposal of punishment of Jesus followed by release (Lk 23:16). The Greek word wanting (thelo) speaks primarily of exercising one's will, the capability of conscious choice, decision, and intention. Wanting is in the present tense, indicating this was Pilate's continual desire. So what we have portrayed in these passages is a classic battle of the wills, Pilate's will versus the will of the Jews. Pilate is surely one of the most tragic figures in all history, for in a manner of speaking his spirit was willing but his flesh was weak, a fact that will surely haunt him for all eternity! Addressed (4377)(prosphoneo from pros = to + phoneo = to call) means to utter sounds toward someone and then to speak out, call out or address (Mt 11:16</>; Lk 7:32; 23:20; Ac 22:2). The other NT sense is to call to oneself with implication of shared interests (Lk 6:13; 13:12; Ac 11:2). This verb can convey the sense of to accost which can mean to approach and speak to boldly or aggressively, as with a demand or request. Marvin
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MacArthur - Mark notes that it was the third hour (or 9:00 a.m.; the Jewish method of reckoning the hours of the day began about 6:00 a.m.) when they crucified Him. The statement in John 19:14, that it was “about the sixth hour” when Pilate sentenced Jesus earlier that morning, does not contradict what Mark says here. John was using the Roman method of reckoning time, which began counting hours at midnight. Consequently, the sixth hour in John’s gospel referred to 6:00 a.m., three hours before Jesus was nailed to the cross. (See context in Mark 9-16 MacArthur New Testament Commentary) Pilate came out of his Praetorium three times to address the Jewish crowd - John 18:29, John 18:38, John 19:4 (See also previous note). The third time Pilate brought Jesus with him, which was AFTER He had been scourged and beaten and crowned with a crown of thorns. One can only imagine His appearance. Perhaps Pilate hoped to elicit some pity from the crowd but if so it was to no avail. In Jn 19:4 Pilate pronounces his SECOND "not guilty" verdict. Henry Morris on John 19:12 (compare Mt 27:19) - Pilate desperately wanted to release Jesus because of his superstitious fear of what the gods might do if he executed one of their own. His immediate fear of what Caesar would do to him in the present world, however, soon outweighed his fear of any future world. The Crown of Thorns -
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MacArthur on Simon - At some point Simon embraced the gospel of the Lord whose cross he had carried. His wife and sons also became believers and were known to the church at Rome. One of them, Rufus, was singled out by Paul as a choice servant of the Lord, and Simon’s wife ministered to the apostle (Ro 16:13). The church at Cyrene, in which Simon undoubtedly played a significant role, developed and grew strong, eventually sending out missionaries to preach the gospel to the Gentiles at Antioch (Acts 11:20). One of its members, Lucius, even served as one of the pastors at the Antioch church when Paul and Barnabas were sent out as missionaries (Acts 13:1). (See Luke 18-24 MacArthur New Testament Commentary) In MacArthur's Matthew Commentary he surmises that "It may have been the carrying of Jesus’ cross that led Simon to faith in Him. What began as a forced and probably resented act of physical servitude became the opportunity for spiritual life. Not only Simon himself but his entire family came to salvation, and his wife became like a mother to the apostle Paul." (See Matthew Commentary) THOUGHT - The lesson from Simon's life is to be ready to be used of the Lord when He calls, for when one is in the center of His will, the impact can be unimaginable. Only eternity will reveal what Simon's availability to carry the Cross of Jesus will mean, but clearly from MacArthur's comment above, it had far reaching impact. Don't refuse to carry His cross! (cf Mk 8:34-36+, "daily" in Lk 9:23+). In the excellent medical article on the crucifixion Dr William Edwards gives us some background which helps understand why Simon of Cyrene was called to carry the cross - The severe scourging, with its intense pain and appreciable blood loss, most probably left Jesus in a preshock state. Moreover, hematidrosis had rendered his skin particularly tender. The physical and mental abuse meted out by the Jews and the Romans, as well as the lack of food, water, and sleep, also contributed to his generally weakened state. Therefore, even before the actual crucifixion, Jesus’ physical condition was at least serious and possibly critical. (Please take time to read the full article). They seized (epilambano) a man, Simon of Cyrene, coming in from the country - Simon had little choice in the matter. And while Simon was chosen at random, it was clearly not by chance but the outworking of God's providence. He was (so to speak) at the wrong place at the wrong time (or as his life would unfold as described above it would be more accurate to say he was at the right place at the right time!) It is notable that this Simon's name is given, for the soldiers, the criminals crucified and the centurion who apparently believed (Lk 23:47; Mt. 27:54; Mk 15:39) were all anonymous. Not only do we know his name but his place of origin, Cyrene, which was a city in North Africa (Libya today) west of Alexandria which was a prosperous trade center with large population of Jews. Luke describes Jews who were from Cyrene on the feast of Pentecost who heard the men filled with the Spirit speaking in tongues. Some of the men who opposed against Stephen were from a synagogue in Cyrene (Acts 6:9). Parallel passages: Matthew 27:32+ As they were coming out, they found a man of Cyrene named Simon, whom they pressed into service to bear His cross. Mark 15:21+ They pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross Comment - Pressed into service is the verb aggareuo meaning Simon was compelled to carry the cross. And placed on him the cross (stauros) to carry behind Jesus - Normally the victim to be crucified had to carry his own cross, so this suggests that Jesus had been weakened by the vicious Roman scourging.
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MacArthur adds an interesting comment regarding the crowd stating that "They were also disappointed. After Christ’s death, “all the crowds who came together for this spectacle, when they observed what had happened, began to return, beating their breasts” (Luke 23:48) in a universal sign of grief. They wanted Him to be their Messiah; probably until the very last, some of them were wishing that Christ would be the one who would fulfill their desires. Perhaps, at the last moment, He would come down from the cross, as His enemies mockingly challenged Him to do (Mark 15:32), and lead an assault against the Romans." (See Luke 1-24 MacArthur New Testament Commentary) There is a bitter irony in Luke's use of the verb for following (akoloutheo) Him, for earlier Jesus Himself had used the same verb in His call to discipleship, not to describe those that were simply physically following Him, but to identity those who His genuine disciples and were spiritually following Him, declaring "If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow (akoloutheo in present imperative calling for this to be one's lifestyle, a lifestyle only possible of course as one yields daily to and is empowered by His Spirit) Me." (Lk 9:23). And of women who were mourning and lamenting Him - Some consider that these women were likely professional mourners (cf Mk 5:38-40).
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MacArthur comments that the women mourning "Jesus were not His mother, Mary Magdalene, or any of the other women who accompanied Him and the disciples (Luke 8:2-3); they were professional mourners. It was traditional for women to mourn at the death of someone (cf. Luke 8:51-52), particularly someone prominent like Jesus, who many had hoped would be the Messiah. But though they were official mourners who were doing their duty, surely it was not without a measure of sincerity and sympathy. Nowhere in the Gospels is there a record of a woman who was hostile to Jesus, rebuked Him, or spoke evil of Him. These women were likely no exception." (See context in The MacArthur New Testament Commentary) Mourning (imperfect tense - over and over)(2875)(kopto) means literally (in the active voice) to cut off (as when Messiah entered Jerusalem to begin His final week on earth = Mt 21:8 = "cutting branches from the trees," Mk 11:8 = "leafy branches which they had cut from the fields"; this same sense in Lxx = Nu 13:24; Jdg 9:48). The more common usage is figurative and in the middle voice (as in Lk 23:27) kopto means to beat one's body with the hands (especially one's breast) as an act of mourning or lamentation (Mt 24:30, Mt 11:17, Lk 23:27; Lxx - 1Ki 13:28, 2Ki 1:12, 11:26, Zech 7:5, Ge 23:2, 1Ki 25:1). The same verb kopto is used in the Septuagint translation of Zechariah 12:10 in which Jehovah says "I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn (Lxx = kopto) for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn." Jesus is NOT referring to this time of mourning by the Jews, which will occur in the believing Jewish remnant, who are alive at the return of Christ at the end of the Great Tribulation. See more detailed discussion of Zechariah 12:10. Lamenting (imperfect tense - over and over)(2354)(threneo from threomai = to shriek out) means to express one's grief by mourning, lamenting, singing funeral songs (sing a dirge) (Mt 11:17). Threneo is used only 4 times in the NT - lament(1), lamenting(1), sang a dirge(2). - Matt. 11:17; Lk. 7:32; Lk. 23:27; Jn. 16:20. Jn. 16:20 “Truly, truly, I say to you (DISCIPLES), that you will weep and lament (WHEN HE IS CRUCIFIED), but the world will rejoice; you will grieve, but your grief will be turned into joy. MacArthur - The very event that made the hateful realm of mankind ("world") rejoice and cause grief to Jesus' disciples, will be the same event that will lead to the world's sorrow and the believer's joy. The disciples would soon realize the marvelous nature of God's gift of salvation and the Spirit through what He accomplished, and the blessing of answered prayer (Jn 16:24). Acts records the coming of the Holy Spirit and the power and joy (Ac 2:4-47; 13:52) of the early church. (See The MacArthur Bible Commentary) Gilbrant on threneo - This verb was used throughout classical Greek from the time of Homer (ca. Eighth Century B.C.) meaning, “mourn, lament.” Usually it is used transitively, “mourn for someone” (cf. Bauer). According to Vincent thrēneō was a formal, audible expression of grief, meaning “to utter a dirge over the dead” (Word Studies in the New Testament, 2:258). Such expressions of grief were commonly known in the days of the Old Testament. The Septuagint uses thrēneō to translate eight different Hebrew terms all of which generally mean “lament, mourn” for a loved one (cf. Judges 11:40; 2 Samuel 1:17; 2 Chronicles 35:25). In a few instances thrēneō was also used intransitively to describe a general condition of mournful “weeping” (cf. Joel 1:5,11; Zephaniah 1:11; Zechariah 11:3).In the New Testament the verb occurs four times. In Matthew 11:17 (and its parallel in Luke 7:32) it is used intransitively, “We sang a dirge, but you did not mourn” (free translation). In other words, the people who did not believe were not responding in the sensible way to the message of the Kingdom. Examples of its transitive use can be found in John 16:20 where Jesus told the disciples they would “mourn” because His death was imminent. A similar usage is found in Luke 23:27 where the women “lamented” for Jesus who was on His way to the cross. For this occurrence it is useful to compare kopetos (2842), “lamentation for the dead” (in a ceremonial sense), with thrēneō, because what the women did by accompanying Jesus from Gabbatha to Golgotha was a form of burial procession. (Complete Biblical Library Greek-English Dictionary) Threneo - 28x in 26v - Jdg. 11:40; 2 Sam. 1:17; 2 Sam. 3:33; 2 Chr. 35:25; Jer. 9:17; Jer. 22:10; Jer. 51:8; Lam. 1:1; Ezek. 7:12; Ezek. 8:14; Ezek. 32:16; Ezek. 32:18; Joel 1:5; Joel 1:8; Joel 1:11; Joel 1:13; Mic. 1:8; Mic. 2:4; Zeph. 1:11; Zech. 11:3 Luke 23:28 But Jesus turning to them said, "Daughters of Jerusalem, stop weeping for Me, but weep for yourselves and for your children. KJV Luke 23:28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. daughters Song 1:5; 2:7; 3:5,10; 5:8,16; 8:4 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 JESUS' FINAL PUBLIC MESSAGE PRIOR TO CRUCIFIXION But Jesus turning to them said - It is interesting that Jesus spoke 3 sentences in this section, and this would have temporarily halted the procession to the place of the Skull, and yet there is not a suggestion that the soldiers told Him to stop speaking and start moving! Jesus was in control to the very last step! Jesus sets us all such an incredible example - here even in his last words, He is not complaining about the gross injustice and unfair torture He has received, but is thinking of others. This is the supreme example of selfless love we are charged to imitate (1 Cor 11:1+, 1 Jn 2:6+), but dare not try to do this in your own natural power for such love is only possible as it is "infused" through us by the Holy Spirit in us (Gal 5:22+). Daughters of Jerusalem - This is similar to the phrase in the OT "Daughter of Jerusalem" (singular) used as a metaphor for Israel as a whole. (Mic. 4:8+; Zeph. 3:14+; Zech. 9:9). Stop weeping for Me - The present imperative with a negative is a command to stop weeping for Him. Weeping (2799) (klaio) means to mourn, to weep, to lament or to wail with emphasis upon noise accompanying weeping and thus represents an expression of one’s immediate and outward reaction that took place when someone died. It is fascinating that klaio is the very verb Luke used to describe Jesus' weeping as He entered into the city (Lk 19:41+ "When He approached Jerusalem, He saw the city and wept over it," ) and now Luke uses it of others weeping as Jesus walks the Via Dolorosa, the road to Calvary, leaving the city He loved to be crucified outside the city walls (Heb 13:11-12+). But weep for yourselves and for your children - Why? Jesus is alluding to the horrible time of suffering that will come in 70 AD when Rome destroys Jerusalem and in the siege some severely starved women are forced to eat their own children! Hundreds of thousands of Jews would die. Weep, O my daughters, but grieve not for Me; Weep for yourselves and your children; Shed bitter tears of mourning and pray. O pray "Miserere, nostri Domine." (Have mercy on us, O Lord) —EDWIN COX Warren
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MacArthur explains that "Myrrh was a narcotic that was also used as an anointing oil (Ex. 30:23) and a perfume (Ps. 45:8; Prov. 7:17; Matt. 2:11; John 19:39). Based on Proverbs 31:6, the Jews had a custom of offering crucifixion victims a type of pain-deadening medication (cf. Ps. 69:21). But Jesus, wanting to maintain full awareness as He completed His atoning work, refused to drink it." (See Mark 9-16 MacArthur New Testament Commentary) It is intriguing that myrrh was offered to Jesus only twice, the first time being at His birth in Mt 2:11 (Greek smyrna) when adoring magi offered Him expensive gifts which He received. Now, at the end of His life, the pagan Roman soldiers offer Him myrrh which He refuses. Why was Jesus offered myrrh? Was it to ease His suffering on the old rugged Cross? Probably not. More likely the numbing effect on one's senses was the attempt by the Roman guards to minimize any struggling as they drove the spikes into Jesus' hands (wrists) and feet. The pain would have been excruciating. While the text is silent, one has to believe that even with the incredible pain caused by the pounding of the spikes into His extremities, Jesus received it willingly and majestic as the perfect Man He had always been (cf His silence to the emotionally painful accusations in Mt 27:12-14). What a striking contrast this would have been to the Roman soldiers, as the criminals fought and screamed (likely curses as they had nothing to lose at this point!) and Jesus lay there surrendering Himself totally to the will of His Father and to the brutality of these godless men! It is interesting that no Gospel described the details of securing these three men on their respective crosses. We only learn later from (doubting) Thomas about the use of nails when he declared to those disciples who had said they had seen the Lord "“Unless I see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe.” (Jn 20:25). One on the right and the other on the left - Jn 19:18 has "one on either side, and Jesus in between." Skull (2898)(kranion) our English "cranium", cf Latin "calvaria" which gives us "Calvary." This refers to the skull the bony framework of the head Gilbrant - The word is related to kara, a poetic counterpart to kephalē (2747), “head,” in classical Greek. It denotes a “skull,” the bony structure of the head, particularly the upper portion of the head. It is used of men, horses, trees, etc. In the New Testament it is only used as a reference to the name of the hill where Christ was crucified (Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17). All the accounts but Luke use it to explain the meaning of the Aramaic name of the hill, Golgotha. In Luke, the King James Version uses “Calvary” as the translation for kranion, but this is simply drawn from the Latin word for skull. (Complete Biblical Library Greek-English Dictionary – Zeta-Kappa.) (ISBE article) KRANION - 4V - Matt. 27:33; Mk. 15:22; Lk. 23:33; Jn. 19:17 Related Resources: Two Songs that Relate to the Crucifixion of our Lord Jesus Christ. Take a moment and listen to the poignant song "The Hammer" THE LYRIC THAT SHOULD PIERCE US ALL IS "Who nailed Him there? Then I looked and saw the hammer in my hand!" And if you want your heart to break (some more) take a few moments and WATCH THE LAMB. The Place Called Calvary Luke 23:33 - John Phillips Calvary! The name is familiar to us from a hundred hymns. It is sweetest music in our ears. It tells us of sins forgiven, of peace with God, of life for evermore. But, strange to say, the actual word occurs only once in the Bible (King James Version). “And when they were come to the place, which is called Calvary, there they crucified him.” Take those last four words. Emphasize each one in turn. You will have the anatomy of a crime—the darkest, foulest, most monstrous crime ever committed on this sin-cursed planet earth. 1. The Place There! 2. The People They! 3. The Penalty Crucified! 4. The Person Him! Note: Since it was Passover time, Jerusalem would have been crowded with Jewish visitors from scores of lands. It has been estimated that something like a million people would have been present. Acts 2:8–11 gives us a roll call of the various nations still represented in the city a couple of months later at Pentecost. The crucifixion of Christ, then, took place before the eyes of the world. (100 NT Sermon Outlines) Below are several articles on crucifixion. Dr William Edwards on Crucifixion - CRUCIFIXION PRACTICES Crucifixion probably first began among the Persians.34 Alexander the Great introduced the practice to Egypt and Carthage, and the Romans appear to have learned of it from the Carthaginians.11 Although the Romans did not invent crucifixions they perfected it as a form of torture and capital punishment that was designed to produce a slow death with maximum pain and suffering. (#10,17) It was one of the most disgraceful and cruel methods of execution and usually was reserved only for slaves, foreigners, revolutionaries, and the vilest of criminals. (#3,25,28) Roman law usually protected Roman citizens from crucifixion,5 except perhaps in the ease of desertion by soldiers. In its earliest form in Persia, the victim was either tied to a tree or was tied to or impaled on an upright post, usually to keep the guilty victim’s feet from touching holy ground. 8,11,30,34,38 Only later was a true cross used; it was characterized by an upright post (stipes) and a horizontal crossbar (patibulum), and it had several variations (Table). (#11) Although archaeologycal and historical evidence strongly indicates that the low Tau cross was preferred by the Romans in Palestine at the time of Christ (Fig 3),(#2, 7,11) crucifixion practices often varied in a given geographic region and in accordance with the imagination of the executioners, and the Latin cross and other forms also may have been used. (#28) It was customary for the condemned man to carry his own cross from the flogging post to the site of crucifixion outside the city walls. 8,11,30 He was usually naked, unless this was prohibited by local customs.11 Since the weight of the entire cross was probably well over 300 lb (136 kg), only the crossbar was carried (Fig 3).11 The patibulum, weighing 75 to 125 lb. (34 to 57 kg),11,30 was placed across the nape of the victim’s neck and balanced along both shoulders. Usually, the outstretched arms then were tied to the crossbar. 7,11 The processional to the site of crucifixion was led by a complete Roman military guard, headed by a centurion. 3,11 One of the soldiers carried a sign (titulus) on which the condemned man’s name and crime were displayed (Fig 3).3,11 Later, the titulus would be attached to the top of the cross.11 The Roman guard would not leave the victim until they were sure of his death.9,11 Outside the city walls was permanently located the heavy upright wooden stipes, on which the patibulum would be secured. In the case of the Tau cross, this was accomplished by means of a mortise and tenon joint, with or without reinforcement by ropes.10,11,30 To prolong the crucifixion process, a horizontal wooden block or plank, serving as a crude seat (sedile or sedulum), often was attached midway down the stipes. 3,11,16 Only very rarely, and probably later than the time of Christ, was an additional block (suppedaneum) employed for transfixion of the feet.9,11 At the site of execution, by law, the victim was given a bitter drink of wine mixed with myrrh (gall) as a mild analgesic. 7,17 The criminal was then thrown to the ground on his back, with his arms outstretched along the patibulum.11 The hands could be nailed or tied to the crossbar, but nailing apparently was preferred by the Romans. 8,11 The archaeological remains of a crucified body, found in an ossuary near Jerusalem and dating from the time of Christ, indicate that the nails were tapered iron spikes approximately 5 to 7 in (13 to 18 cm) long with a square shaft 3 /8 in (1 cm) across. 23,24,30 Furthermore, ossuary findings and the Shroud of Turin have documented that the nails commonly were driven through the wrists rather than the palms (Fig 4). 22-24,30 After both arms were fixed to the crossbar, the patibulum and the victim, together, were lifted onto the stipes. 11 On the low cross, four soldiers could accomplish this relatively easily. However, on the tall cross, the soldiers used either wooden forks or ladders.11 Next, the feet were fixed to the cross, either by nails or ropes. Ossuary findings and the Shroud of Turin suggest that nailing was the preferred Roman practice. 23,24,30 Although the feet could be fixed to the sides of the stipes or to a wooden footrest (suppedaneum), they usually were nailed directly to the front of the stipes (Fig 5).11 To accomplish this, flexion of the knees may have been quite prominent, and the bent legs may have been rotated laterally (Fig 6).23-25,30 When the nailing was completed, the titulus was attached to the cross, by nails or cords, just above the victim’s head. 11 The soldiers and the civilian crowd often taunted and jeered the condemned man, and the soldiers customarily divided up his clothes among themselves 11,25 The length of survival generally ranged from three or four hours to three or four days and appears to have been inversely related to the severity of the scourging.8,11 However, even if the scourging had been relatively mild, the Roman soldiers could hasten death by breaking the legs below the knees (crurifragium or skelokopia).8,11 Not uncommonly, insects would light upon or burrow into the open wounds or the eyes, ears, and nose of the dying and helpless victim, and birds of prey would tear at these sites.16 Moreover, it was customary to leave the corpse on the cross to be devoured by predatory animals.8,11,12,28 However, by Roman law, the family of the condemned could take the body for burial, after obtaining permission from the Roman judge.11 Since no one was intended to survive crucifixion, the body was not released to the family until the soldiers were sure that the victim was dead. By custom, one of the Roman guards would pierce the body with a sword or lance.8,11 Traditionally, this had been considered a spear wound to the heart through the right side of the chest—a fatal wound probably taught to most Roman soldiers. 11 The Shroud of Turin documents this form of injury.5,11,22 Moreover, the standard infantry spear, which was 5 to 6 ft (1.5 to 1.8 m) long, 30 could easily have reached the chest of a man crucified on the customary low cross.11 MEDICAL ASPECTS OF THE CRUCIFIXION With knowledge of both anatomy and ancient crucifixion practices, one may reconstruct the probable medical aspects of this form of slow execution. Each wound apparently was intended to produce intense agony, and the contributing causes of death were numerous. The scourging prior to crucifixion served to weaken the condemned man and, if blood loss was considerable, to produce orthostatic hypotension and even hypovolemic shock.8,12 When the victim was thrown to the ground on his back, in preparation for transfixion of the hands, his scourging wounds most likely would become torn open again and contaminated with dirt.2,16 Furthermore, with each respiration, the painful scourging wounds would be scraped against the rough wood of the stipes. 7 As a result, blood loss from the back probably would continue throughout the crucifixion ordeal. With arms outstretched but not taut, the wrists were nailed to the patibulum.7,11 It has been shown that the ligaments and bones of the wrist can support the weight of a body hanging from them, but the palms cannot.11 Accordingly, the iron spikes probably were driven between the radius and the carpals or between the two rows of carpal bones,2,10,11,30 either proximal to or through the strong bandlike flexor retinaculum and the various intercarpal ligaments (Fig 4). Although a nail in either location in the wrist might pass between the bony elements and thereby produce no fractures, the likelihood of painful periosteal injury would seem great. Furthermore, the driven nail would crush or sever the rather large sensorimotor median nerve (Fig 4).2,7,11 The stimulated nerve would produce excruciating bolts of fiery pain in both arms. 7,9 Although the severed median nerve would result in paralysis of a portion of the hand, ischemic contractures and impalement of various ligaments by the iron spike might produce a clawlike grasp. Most commonly, the feet were fixed to the front of the stipes by means of an iron spike driven through the first or second intermetatarsal space, just distal to the tarsometatarsal joint.2,5,8,11,30 It is likely that the deep peroneal nerve and branches of the medial and lateral plantar nerves would have been injured by the nails (Fig 5). Although scourging may have resulted in considerable blood loss, crucifixion per se was a relatively bloodless procedure, since no major arteries, other than perhaps the deep plantar arch, pass through the favored anatomic sites of transfixion.2,10,11 The major pathophysiologic effect of crucifixion, beyond the excruciateing pain, was a marked interference with normal respiration, particularly exhalation (Fig 6). The weight of the body, pulling down on the outstretched arms and shoulders, would tend to fix the intercostal muscles in an inhalation state and thereby hinder passive exhalation. 2,10,11 Accordingly, exhalation was primarily diaphragmatic, and breathing was shallow. It is likely that this form of respiration would not suffice and that hypercarbia would soon result. The onset of muscle cramps or tetanic contractions, due to fatigue and hypercarbia, would hinder respiration even further.11 Adequate exhalation required lifting the body by pushing up on the feet and by flexing the elbows and adducting the shoulders (Fig 6).2 However, this maneuver would place the entire weight of the body on the tarsals and would produce searing pain.7 Furthermore, flexion of the elbows would cause rotation of the wrists about the iron nails and cause fiery pain along the damaged median nerves.7 Lifting of the body would also painfully scrape the scourged back against the rough wooden stipes. 2,7 Muscle cramps and paresthesias of the outstretched and uplifted arms would add to the discomfort.7 As a result, each respiretory effort would become agonizing and tiring and lead eventually to asphyxia.2,3,7,10 The actual cause of death by crucifixion was multifactorial and varied somewhat with each case, but the two most prominent causes probably were hypovolemic shock and exhaustion asphyxia. 2,3,7,10 Other possible contributing factors included dehydration,7,16 stress-induced arrhythmias,3 and congestive heart failure with the rapid accumulation of pericardial and perhaps pleural effusions.2,7,11 Crucifracture (breaking the legs below the knees), if performed, led to an asphyxic death within minutes. 11 Death by crucifixion was, in every sense of the word, excruciating (Latin, excruciatus, or “out of the cross”). (Read the full article "On the Physical Death of Jesus Christ." Adam
Lucas 23
MacArthur explains - Their ignorance was certainly inexcusable, since the evidence that Jesus was the Messiah was clear from the Old Testament, the words and works of Jesus, and His death and resurrection. Yet, none of them were beyond the reach of God's grace, if they would repent and turn to Christ. Even the rulers who incited the people to cry for the death of their Messiah are indicted for the less heinous motive of ignorance. There is a note of mercy in the fact that Peter focuses on the blindness and ignorance of the unregenerate (cf. 2 Cor. 4:3-4). (See context in Acts 1-12 MacArthur New Testament Commentary) Acts 13:27+ “For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him. Acts 17:30+ Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, Paul adds that if the rulers had understood Who Jesus was, "they would not have crucified the Lord of glory" (1 Cor. 2:8). Robert Stein comments that "Jesus was asking his Father to forgive “them” (I.e., the “they” of Luke 23:13–14, 18, 20–21, 23–25; cf. Acts 2:36)—not just those who nailed him to the cross but all those involved in his death. Jesus’ prayer clearly makes any attempt to justify anti-Semitism on the basis of his crucifixion impossible." (See Luke: An Exegetical and Theological Exposition of Holy Scripture) Warren
Lucas 23
MacArthur adds that "The rulers viewed anyone hanging on a tree or a cross as cursed by God (Deut. 21:23+), which was true of Jesus (Isa. 53:4, 10; Gal. 3:10-13). But what they did not recognize was that He became a curse for sinners to redeem them from the curse of the law (Gal. 3:13+). (See The MacArthur New Testament Commentary) The parallel description in Matthew adds some detail (the words in bold font are not in Luke) "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." (Mt 27:41-42+) How ludicrous was their hypocritical, sarcastic taunt! Think about the countless miracles Jesus had already performed! And they are saying in essence "Just one more and I will believe!" Not so! It reminds me of sharing the Gospel with folks who tell me if I could see a miracle I would believe. That is total deception and a "strawman" maneuver to avoid the Truth of the Gospel! They would not believe for they are already talking with a miracle -- i.e., if they refuse to believe your testimony about what the Gospel and the Spirit of Christ did to rescue you from darkness to light they would not believe some lesser miracle! Never forget that you as a Christ follower are literally a walking miracle, indeed one of the greatest of all miracles! When I knew my children were telling me a tall tale, I would say "Liar, liar, pants on fire!" Well that could be said of these rulers. They did not believe His Gospel words to them, so obviously they would not believe if He came down from the cross, any more than they would have believed in Him when He rose from the dead, which Jesus alluded to in Lk 16:30-31+. In fact the rulers bribed the Roman soldiers to spread lies, claiming the disciples stole Jesus’ body (see Mt 28:11-15). As MacArthur says "No miracle would have persuaded them to believe. They loved their sin far too much." Notice that these wicked rulers also mocked His claim as King. Can you imagine their faces when He returns as King of kings and Lord of lords (Rev 19:16+) and they see Him in unhindered majesty, power and great glory (Rev 1:7+, cf Mt 24:30+)! Woe! No, Jesus won't get off the cross for these fickle fakers, but He will arise from the dead, ascend to Heaven and and then rise up from His throne at the right hand of the Father, to return as the conquering Messiah and victorious King. If this is the Christ of God, His Chosen One - There is no "if" to it -- Jesus in fact is "the Christ of God, His Chosen One." What bitter irony that they use these titles sarcastically, but all heaven declares their veracity (cf Rev 5:11-12+)! The Christ (literally in Greek Christos or "Anointed One") in this context is clearly another way of saying the "Messiah" and in fact some translations render it as "God's Messiah" (Lk 23:35NLT, Lk 23:35CSB). Recall that Jesus had claimed to be just this, but their eyes were spiritually blinded (Lk 22:67, 70+, cf 2 Cor 3:14-16+) and thus that steadfastly rejected Him and His claims. The irony is that the title His Chosen One used sarcastically here by the Jewish rulers, is used by God the Father in His testimony at the Transfiguration declaring "This is My Son, My Chosen One; listen to Him!” (Lk 9:35+, cf 1 Peter 2:4+ = Christ "a living stone which has been rejected by men, but is choice and precious in the sight of God."). Note "this" or "this one" is used with a sense of contempt or disdain, much like "this man" is used by the Jewish leaders in Lk 23:2 when they brought their accusations of Jesus to Pilate. Jesus as God's Chosen One is the Greek word eklektos (which usually refers to God's elect, those chosen by Him for salvation) and is an allusion to God's declaration in Isaiah 42:1 "Behold, My Servant, whom I uphold; My Chosen (Lxx = eklektos) One in Whom My soul delights. I have put My Spirit upon Him (Mt 3:16 = anointing Jesus with supernatural power for ministry! [which is also our continual need!], cf Isa 11:2+); He (THE CHRIST, THE MESSIAH) will bring forth justice to the nations (AT HIS SECOND COMING AND ESTABLISHES HIS MILLENNIAL KINGDOM IN WHICH ALL THE NATIONS OF THE WORLD WILL EXPERIENCE THE RIGHTEOUSNESS AND JUSTICE OF THE KING)." As an aside Jesus is the ultimate Chosen or "Elect One," and our election is really a matter of being chosen in Jesus for Paul explains that God "chose us in Him before the foundation of the world, that we would be holy and blameless before Him.(Eph 1:4+). Save (heal, make well or whole) (4982) sozo, has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Sozo is sometimes used of physical deliverance from danger of perishing (see Mt 8:25; Mt 14:30; Lk 23:35; Acts 27:20, 27:31), physical healing from sickness (Mt 9:21, 22; Mk 5:23, Acts 4:9), and deliverance from demonic possession (Lk 8:36). More often sozo refers to salvation in a spiritual sense to rescue or preserve from eternal death, from judgment, sin, bring salvation, bring to salvation (active sense = Mt 18:11; Lk 7:50; Jn 12:47; Ro 11:14; 1 Cor 1:21; 7:16; Titus 3:5; Hb 7:25; Jas 4:12; 5:20; 1 Pet 3:21 or passive sense = be rescued or saved, attain salvation = Mt 24:13; Mk 10:26; Lk 13:23; 18:26; Jn 3:17; Jn 5:34; Acts 11:14; 15:1, 11; Ro 8:24; 11:26; 1 Cor. 3:15; 5:5; Eph 2:5, 8; 1 Ti 2:4). Jesus' very Name speaks of His primary purpose to save men from their sin - "She (Mary) will bear a Son; and you shall call His name Jesus, for it is He who will save (sozo) His people from their sins." (Mt 1:21+) In Mt 1:21 sozo is equated with deliverance from sins (guilt and power of) with Jesus' Name being a transliteration of Joshua meaning "Jehovah is salvation". SOZO - 108X/101V - bring...safely(1), cured(1), ensure salvation(1), get(1), get well(2), made...well(6), made well(5), preserved(1), recover(1), restore(1), save(36), saved(50), saves(1), saving(1). Matt. 1:21; Matt. 8:25; Matt. 9:21; Matt. 9:22; Matt. 10:22; Matt. 14:30; Matt. 16:25; Matt. 18:11; Matt. 19:25; Matt. 24:13; Matt. 24:22; Matt. 27:40; Matt. 27:42; Matt. 27:49; Mk. 3:4; Mk. 5:23; Mk. 5:28; Mk. 5:34; Mk. 6:56; Mk. 8:35; Mk. 10:26; Mk. 10:52; Mk. 13:13; Mk. 13:20; Mk. 15:30; Mk. 15:31; Mk. 16:16; Lk. 6:9; Lk. 7:50; Lk. 8:12; Lk. 8:36; Lk. 8:48; Lk. 8:50; Lk. 9:24; Lk. 9:56; Lk. 13:23; Lk. 17:19; Lk. 18:26; Lk. 18:42; Lk. 19:10; Lk. 23:35; Lk. 23:37; Lk. 23:39; Jn. 3:17; Jn. 5:34; Jn. 10:9; Jn. 11:12; Jn. 12:27; Jn. 12:47; Acts 2:21; Acts 2:40; Acts 2:47; Acts 4:9; Acts 4:12; Acts 11:14; Acts 14:9; Acts 15:1; Acts 15:11; Acts 16:30; Acts 16:31; Acts 27:20; Acts 27:31; Rom. 5:9; Rom. 5:10; Rom. 8:24; Rom. 9:27; Rom. 10:9; Rom. 10:13; Rom. 11:14; Rom. 11:26; 1 Co. 1:18; 1 Co. 1:21; 1 Co. 3:15; 1 Co. 5:5; 1 Co. 7:16; 1 Co. 9:22; 1 Co. 10:33; 1 Co. 15:2; 2 Co. 2:15; Eph. 2:5; Eph. 2:8; 1 Thess. 2:16; 2 Thess. 2:10; 1 Tim. 1:15; 1 Tim. 2:4; 1 Tim. 2:15; 1 Tim. 4:16; 2 Tim. 1:9; 2 Tim. 4:18; Tit. 3:5; Heb. 5:7; Heb. 7:25; Jas. 1:21; Jas. 2:14; Jas. 4:12; Jas. 5:15; Jas. 5:20; 1 Pet. 3:21; 1 Pet. 4:18; Jude 1:5; Jude 1:23 Luke 23:36 The soldiers also mocked Him, coming up to Him, offering Him sour wine, KJV Luke 23:36 And the soldiers also mocked him, coming to him, and offering him vinegar, Lk 23:11; Ps 69:21; Mt 27:29,30,34,48; Mark 15:19,20,36; John 19:28-30 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 JESUS' MOCKING BY THE ROMAN SOLDIERS The Romans soldiers carry out the second mocking of Jesus (first = Lk 23:35, third = Lk 23:39). This is the first mention of the role of the Roman soldiers in the crucifixion. The soldiers also mocked (empaizo) Him, coming up to Him - A T Robertson on mocked Him says "Even the soldiers yielded to the spell and acted like boys in their jeers (A PLAY ON THE ORIGIN OF THE VERB - empaizo) DERIVED FROM "PAIZO = TO PLAY WITH LIKE A CHILD, FROM "PAIS" = CHILD). Aorist tense here and different verb also from that used of the rulers (THEY WERE IMPERFECT TENSE = OVER AND OVER). They were not so bitter and persistent." Isn't that interesting that the most bitter opponents came not from the rank, idolatrous pagans but from those who claimed to know God. Mark it down, that if you are in ministry, often the most bitter animosity will come from those who claim to be "religious," usually those who are professors of but not "possessors" of Christ. In short, they are sham "saints" (saints who ain't). Darrell Bock - R. Brown (1994: 997) calls it a “cheap wine” offered as a “burlesque gift.” Its sharp taste was said to remove thirst more effectively than water, and since it was cheaper than regular wine it was used among the poor (MM 452–53; SB 2:264; P. Lond. 1245 line 9). Apparently the offer is made as a joke, since it is accompanied with a challenge that Jesus, if he is king, should save himself (Luke 23:37). (Luke 9:51-24:53 Baker Exegetical Commentary) Offering (prosphero) Him sour wine - This is one of three offers of drink to Jesus. The first was the "drugged wine" before His crucifixion which He refused (Mt 27:34, Mk 15:23), the second this passage in which He was offered sour wine and the third just before He died when He cried out "I am thirsty" (Jn 19:28 - see discussion below), John recording "A jar full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth." This verse is a fulfillment of the Messianic prophecy in Psalm 69:21+ - "They also gave me gall for my food And for my thirst they gave me vinegar to drink." What the Bible teaches – It has been suggested that one way of mocking Him would be to hold the desperately needed moisture just out of reach of His mouth. The terrible thirst connected with His crucifixion cannot be more vividly described than in the words (OF THE MESSIANIC PSALM OF DAVID): "My strength is dried up like a potsherd, And my tongue cleaves to my jaws; And You lay me in the dust of death. " (Ps 22:15). NET Note explains that "Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further." MacArthur - Unlike the other two times they offered Jesus something to drink (Mt. 27:34, 48), this was a mock act of obeisance and service to Him; they pretended that the sour wine was actually royal wine and offered it to Him as if He were a king. (See The MacArthur New Testament Commentary) Mocked (1702)(empaizo from en = in + paizo = to play or to sport with or against someone. Paizo is from pais, the word for child, and thus paizo means to act like a child, to sport or jest). Empaizo most often means to deride, mock, scoff, ridicule, make fun of, to treat outrageously, to treat someone contemptuously in an insolent and arrogant way, to treat abusively or to to play a game with. One use in Mt 2:16+ has a slightly different sense meaning to deceive, to trick, to taunt, to delude. All 13 uses are in the Gospels and most describe the mocking of our Lord Jesus Christ, to make fun of Him by pretending that He is not Who He claimed to be or to imitate Him in a distorted manner. It is therefore little surprise that if evil men mocked Him at His first coming, they would mock the sure promise of His Second Coming (2Pe 3:3 = mockers = empaiktes)! These individuals "trifle" with the things of God dealing with them as if they are of no temporal or eternal import. They show their contempt for Christ at His first coming and at His return, mocking the latter by ridiculing and deriding the certainty of His return, their derision motivated by their insolence, disrespect, incredulity and desire to justify their ungodly behavior (if there is no God they reason they cannot sin without fear). As an aside if you are not looking for Him, you will hardly be motivated to be living for Him! Mocking implies an underlying unyielding pride and a hardness toward God and His holy word. The scoffer refuses to submit to God's Word and stirs up trouble wherever he goes. Secular Greek writers understood empaizō to mean “to mock, to ridicule, to scorn.” Homer uses the group for games and dancing. Lack of seriousness is sometimes meant, e.g., when it is asked whether Socrates is speaking in jest. Ships are seen to be playthings of the winds, and humans of fate or the gods. Mockery may be suggested, or the thought of what is frivolous or futile. Vine - empaizo - a compound of paizo, "to play like a child" (pais), "to sport, jest," prefixed by en, "in" or "at," is used only in the Synoptists, and, in every instance, of the "mockery" of Christ, except in Matthew 2:16 (there in the sense of deluding, or deceiving, of Herod by the wise men) and in Luke 14:29 , of ridicule cast upon the one who after laying a foundation of a tower is unable to finish it. The word is used (a) prophetically by the Lord, of His impending sufferings, Matthew 20:19 ; Mark 10:34 ; Luke 18:32 ; (b) of the actual insults inflicted upon Him by the men who had taken Him from Gethsemane, Luke 22:63 ; by Herod and his soldiers, Luke 23:11 ; by the soldiers of the governor, Matthew 27:29,31 ; Mark 15:20 ; Luke 23:36 ; by the chief priests, Matthew 27:41 ; Mark 15:31 . EMPAIZO - 13X/13V - mock(2), mocked(5), mocking(4), ridicule(1), tricked(1). Matt. 2:16; Matt. 20:19; Matt. 27:29; Matt. 27:31; Matt. 27:41; Mk. 10:34; Mk. 15:20; Mk. 15:31; Lk. 14:29; Lk. 18:32; Lk. 22:63; Lk. 23:11; Lk. 23:36 EMPAIZO - 19v in non-apocryphal Septuagint - Ge 39:14, 17 (= make sport); Ex 10:2 (Use of God mocking the Egyptians); Nu 22:29; Jdg 19:25; 1Sa 6:6; 31:4; 1Chr 10:4; 2Chr 36:16; Ps 104:26; Pr 23:35; 27:7; Isa 33:4; Jer 10:15; Ezek 22:5; Nah 2:3; Hab 1:10; Zech 12:3 1 Samuel 31:4 (1Chr 10:4) Then Saul said to his armor bearer, "Draw your sword and pierce me through with it, otherwise these uncircumcised will come and pierce me through and make sport of (Lxx = empaizo) me." But his armor bearer would not, for he was greatly afraid. So Saul took his sword and fell on it. 2 Chronicles 36:16 but they continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the LORD arose against His people, until there was no remedy. Offering (4374)(prosphero from prós = to, toward, denotes motion toward a place + phéro = bring) means to carry or bring something into the presence of someone. There is no evidence that the Romans actually allowed the liquid to touch His parched tongue, suggesting this was a final way of taunting Jesus! If this was the case, what amazing callousness! This use of the verb prosphero presents an ironic contrast between His birth and His death - Here the pagan idolatrous soldiers offer Jesus sour wine before His death. In Mt 2:11+ the wise men from the east fell to the ground and worshiped Jesus presenting (prosphero) or offering "to Him gifts of gold, frankincense, and myrrh." In addition, the verb prosphero is used to describe Jesus' offering of Himself on the Cross, the writer of Hebrews asking (rhetorically) "how much more will the blood of Christ, Who through the eternal Spirit offered (prosphero) Himself without blemish to God, cleanse your conscience from dead works to serve the living God? (Heb. 9:14+, cf Heb 10:11,12+) Luke 23:37 and saying, "If You are the King of the Jews, save Yourself!" 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 SOLDIERS MOCK JESUS AS KING King (basileus) of the Jews (Ioudaios) - This phrase is used to describe Jesus in all four Gospels and is found overall 18x in 17v, the first use being at His birth "Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him.” (Mt 2:2) Matt. 2:2; Matt. 27:11; Matt. 27:29; Matt. 27:37; Mk. 15:2; Mk. 15:9; Mk. 15:12; Mk. 15:18; Mk. 15:26; Lk. 23:3; Lk. 23:37; Lk. 23:38; Jn. 18:33; Jn. 18:39; Jn. 19:3; Jn. 19:19; Jn. 19:21 While the Jews taunted Christ from an aspect of full knowledge of His claims and the implications of those claims, the Roman soldiers taunted Christ out of ignorance. The taunts and mockery by the Roman soldiers could be seen as a fulfillment of Psalm 22:16 which says "For dogs have surrounded me; A band of evildoers has encompassed me; They pierced my hands and my feet." Gentiles were commonly referred to as dogs, so certainly this epithet would apply to these pagan soldiers. Saying, "If You are the (basileus) of the Jews (Ioudaios), save (sozo - aorist imperative - do it now!) Yourself!" - The "If" introduces a first class conditional statement which could be rephrased "Since You are the King of the Jews." Of course the ironic truth is that it was precisely because He refused to save Himself from the physical torture of the Cross that He would be able to save others spiritually. And they were correct that He was the King of the Jews and the King of kings (Rev 19:16+)! As someone has well said tt could be rightly said that love kept Jesus on the cross, not nails. John MacArthur - They, of course, knew nothing about Jewish religion or theology; they were merely continuing the game they had begun at His trial (Matt. 27:27-30). (See The MacArthur New Testament Commentary) Luke 23:38 Now there was also an inscription above Him, "THIS IS THE KING OF THE JEWS." KJV Luke 23:38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. Lk 23:3; Mt 27:11,37; Mark 15:18,26,32; John 19:3,19-22 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 SUPERSCRIPTION: KING OF THE JEWS All four gospels have the phrase "THE KING OF THE JEWS." Mt 27:37 And above His head they put up the charge against Him which read, “THIS IS JESUS THE KING OF THE JEWS.” Mk 15:26 The inscription of the charge against Him read, “THE KING OF THE JEWS.” John 19:19 Pilate also wrote an inscription and put it on the cross. It was written, “JESUS THE NAZARENE, THE KING OF THE JEWS.” Taking all four accounts, the complete title would have been This is Jesus the Nazarene, the King of the Jews You may have seen the acronym INRI which stands for the Latin inscription IESVS·NAZARENVS·REX·IVDÆORVM = Iesus Nazarenus, Rex Iudaeorum. John tells us this title "was written in Hebrew, Latin and in Greek," implying that this may have been the actual order (Hebrew at the top, etc) but one cannot be dogmatic. John Trapp makes an interesting somewhat "interpretative" observation that "This venerable eulogy and epitaph, set upon our Savior’s cross, proclaimed Him King of all religion, having reference to the Hebrews; of all wisdom, to the Greeks; of all power, to the Latins....“In Hebrew, for the Jews who gloried in the law; in Greek, for the Grecians who gloried in wisdom; in Latin, for the Romans who most gloried in dominion and power. Merrill Tenney - “Aramaic, for the local inhabitants; Latin, for the officials; Greek, the lingua franca of the eastern Mediterranean world.” Another way to look at this tripartite title is that it spoke clearly (and accurately from a Biblical perspective, albeit that was certainly not Pilate's intent) to all classes of spectators who either passed by that fateful day or came and stood to see the entire spectacle. In short, the title spoke (1) to the world of religion (Hebrew), the world of politics (Latin - Rome) and the world of philosophy (Greek). In addition, by writing "the King" in three languages, Pilate clearly annoyed the Jews by making them read the title three times. Pilate was now back in control of the situation and he responded with an interesting Greek phrase which contained a double Greek perfect tense, ho gegrapha gegrapha— which means in essence that the past act of writing the words remained, would continue to remain and would not be altered. A T
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MacArthur - Verse 38 notes that as was customary for crucified criminals, there was also an inscription nailed to the cross above Jesus. But instead of listing the crime for which He was being executed, this inscription read, “This is the king of the Jews.” Combining all the gospel accounts reveals that the full text of the inscription was “This is Jesus of Nazareth, the King of the Jews.” The inscription was the work of Pilate (John 19:19); it was his revenge on the Jewish leaders, who had forced him to execute a man he had declared innocent. They vociferously objected to the wording and insisted that he reword it to read that Jesus merely claimed to be Israel’s king. However Pilate resolutely refused to change it, declaring, “What I have written I have written” (John 19:22). (See context in Luke 18-24 MacArthur New Testament Commentary) Guzik makes an interesting point - Kings of this world take their throne through others dying. Jesus was proclaimed as King to the whole world through His own death. (Luke 23) R Alan
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MacArthur says it this way "He (THE PENITENT THIEF) based his request on Christ’s prayer that God would forgive those who crucified Him, which gave him hope that he too might receive forgiveness. He expressed belief that Jesus is the Savior, since he would not have asked for entrance to the kingdom unless he believed Jesus was willing and able to provide it. His was the plea of a broken, penitent, unworthy sinner for grace, mercy, and forgiveness." (See context in Luke 18-24 MacArthur New Testament Commentary) NET Note - Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man's faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom. Remember (a bold aorist imperative)(3403)(mimnesko) is the thieve's plea for Jesus to call him to mind, to think about him again. For him to even make such a request presupposes that he believes that Jesus will be at a different place in the future, and when He is there the thief pleads for Him to keep him in mind! When You come in Your kingdom - This nameless thief eyes are opened to recognize Jesus as a King Who will one day rule over His kingdom. How did he know Jesus would come into His Kingdom? We cannot be sure, but as a Jew (which he surely was), he had some knowledge of the future Kingdom of God which would be ruled by the Messiah. And so he in essence acknowledges that Jesus is in fact the long expected Messiah. Notice something else he realized -- The thief knew that all 3 on the cross would die and yet his question clearly reflects an understanding that although Jesus would die, He would live again. How much did he know of the resurrection? We cannot state with certainty, but we know that Jesus had just recently raised Lazarus from the dead and that some Jews had "beheld what He had done" and "believed in Him." (Jn 11:45). The resurrection of a man from the dead surely must have spread throughout the city. Had the thief heard this news? We will have to wait until we talk with him in heaven! Also as a Jew he may have been aware of some of the OT prophecies that spoke of resurrection (keeping in mind that his spiritual eyes had now been opened), so that truth that heretofore was hidden to his understanding, now was understandable. Now he might understand a passage like Daniel 12:2 in which Daniel recorded "“Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt." (note). Perhaps he had read or been taught about this fact from the prophecy of Daniel which says “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. 14 “And to Him was given dominion, Glory and a kingdom, That all the peoples, nations and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed. (Daniel 7:13,14+) There was a man in London whose name was Mr. Peas. His name was literally Solomon Peas, P-E-A-S, Mr. Peas. Mr. Peas wrote these words and had them put it on his tomb stone: Beneath these clouds and beneath these trees lies the body of Solomon Peas. This is not Peas, it's only the pod. Peas has shelled out and gone home to God. Now friend, that's exactly what happened to this thief. Jesus said to this thief, "Today you'll be with me in Paradise." Somewhere in a Palestinian grave are the moldering bones of that thief. But I want to tell you right now that thief is face to face with Jesus because he simply prayed and said, "Lord remember me." (Adrian Roger's - The Theology of a Thief)
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MacArthur summarizes the development of the concept and use of the word paradise in Israel’s history as follows: (1) it referred to the Garden of Eden (Genesis 2–3); (2) it described the abode of the righteous dead prior to resurrection; and (3) it referred to the eternal home of the righteous (“Paradise,” Interpreter’s Dictionary of the Bible, 3:655). The location of paradise was sometimes called the third heaven. This forms the background for the word’s usage in reference to the idea of perfection in Revelation 2:7 (also compare with the description in Revelation 21– 22 of paradise). The idea of paredeisos as an eternal home for the saints is seen in the conversation between Jesus and the robber who repented (Luke 23:43). For Paul, paradeisos is identical with or at least implied in “the third heaven” (2 Corinthians 12:2,4). (Complete Biblical Library) Related Resource: Borrow Last words of saints and sinners fascinating book by Herbert Lockyer Charles Darwin the perpetrator of the lie of evolution was reported as having made a deathbed conversion and expressing regret at the damage his work had done to Christianity. Were that true, it would be worthy of rejoicing. However the evidence of Darwin's deathbed conversion is tenuous and therefore probably not truth but legend (see below). For more on this intriguing topic see Darwin's Deathbed Conversion--A Legend? - Answers in Genesis. From John Witmer's review of “Darwin, Darwinism, and Theology: Recent Studies,” James C. Livingston, Religious Studies Review 8 (April 1982):105–8, 110–12, 114–15. “It is undisputed that Darwin entered Cambridge for the distinct purpose of becoming a clergyman of the Church of England” (p. 106). At that time, although he may not have been thoroughly orthodox, “Darwin held conventionally Christian beliefs” (p. 106). Through the years he slowly migrated through a generally theistic and a deistic belief to an agnostic position, although where he stood at what stages of his life is subject to fierce debate. In a letter dated May 7, 1879, Darwin declared to John Fordyce that “in my most extreme fluctuations I have never been an atheist in the sense of denying the existence of God” (p. 110). In the same letter Darwin stated that he thought it “absurd to doubt that a man may be an ardent Theist and an evolutionist” (p. 110). Interestingly, no mention is made of the supposed deathbed conversion of the aged Darwin. Here is another review by Don B. DeYoung Grace College of the book "In the Minds of Men," by Ian T. Taylor. Revised edition. Toronto: TFE Publishing, 1987. Pp. 498. $29.95 Cloth; $19.95 Paper. Taylor’s book is a storehouse of useful scientific details. Lamarckism, circular reasoning, vestigial organs, the geologic column—all are explained in clear fashion. An entire chapter discusses the personal life of Charles Darwin. Along with his science accomplishments, the dark side of Darwin’s family life is exposed like a soap opera. Darwin’s conversion story is thoroughly debunked, despite popular tracts that declare a deathbed repentance. Also debunked is the popular notion that Darwin’s original faith in Scripture was replaced by the enlightenment of scientific discovery. Instead, Taylor gives evidence that Darwin never understood the basic doctrines of Scripture, even after three years of theological study at Cambridge (p. 120). The opposition that Darwin felt from contemporaries is also clarified. Not all scientists jumped on the evolution band wagon. R J Barry in his article " DID DARWIN DETHRONE HUMANKIND? writes... One assertion that is certainly not true is the story often repeated in some evangelical circles that Darwin underwent a death-bed conversion. The source and embroidering of this tale has been refuted in detail as a ‘grotesque gloss on real historical events’ by Jim Moore. (J. R. Moore, The Darwin Legend (London: Hodder & Stoughton, 1994); idem, ‘Telling Tales. Evangelicals and the Darwin Legend’, in D. N. Livingstone, D. G. Hart and M. A. Noll (eds.), Evangelicals and Science in Historical Perspective (New York: Oxford University Press, 1999), pp. 220–233.) Hank Hanegraff in Bible Answer Book asks - DID DARWIN HAVE A DEATHBED CONVERSION? In order to demonstrate the falsity of evolution, Bible-believing Christians for more than a century have passed on the story of Charles Darwin’s deathbed conversion. Evolutionists have attempted to counter them by loudly protesting that Darwin died believing that Christianity was a fraud and that chance was the creator. In response, it should first be noted that whether Darwin did or did not renounce evolution does not speak to the issue of whether or not evolution is true or false. Maybe Darwin renounced evolution because he was senile or he had taken a mind-altering drug. He may have even just hedged his bets with some “eternal fire insurance.” Furthermore, as followers of the One who proclaimed himself to be not only “the way” and “the life” but also “the truth” (John 14:6) we must set the standard for the evolutionist, not vice versa. James Fegan was correct in calling the Darwin legend “an illustration of the recklessness with which the Protestant Controversialists seek to support any cause they are advocating.” There is no substantial evidence that Darwin ever repented. Finally, in The Darwin Legend, James Moore painstakingly documents the fact that there is no substantial evidence that Darwin ever repented, but there is abundant evidence that he consistently held to his evolutionary paradigm. (For further study, BORROW James Moore book The Darwin Legend, 1994). Related Resources: What are some flaws in the theory of evolution? What does the Bible say about creation vs. evolution? What is theistic evolution? How does creationism vs. evolution impact how a person views the world? Is the similarity in human/chimp DNA evidence for evolution? What is evolutionism? What was the Scopes Monkey Trial? What is the theory of punctuated equilibrium? What is the definition of Darwinism? How do beliefs about creation impact the rest of theology? Steven
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MacArthur - The cross was a place of immense divine judgment, where the sins of the world were poured out vicariously on the sinless, perfect Son. It was therefore appropriate that great supernatural darkness express God's reaction to sin in that act of judgment. (See context in Matthew 24-28 MacArthur New Testament Commentary) Darkness (skotos) fell over the whole land - This is supernatural darkness from God. It is not darkness related to the earlier statement that now the power and the hour of darkness are yours! (Lk 22:53+) Satan the prince of darkness was not responsible for this darkness. This darkness is not an eclipse because it is April and the moon was full and no solar eclipse would last 3 hours! Yes, Luke says "the sun was obscured" (Lk 23:45), but it was obscured by an eclipse but by divine darkness, not naturally darkened but supernaturally darkened! This darkness is nothing less than God's hand of judgment, His holy wrath poured out in full measure on His Own Son Who bore the sins of the whole world! The word land is Greek gē which can be translated earth (as it is 165x in the NAS) and thus could indicate the entire world. However it is not possible from the text to determine how widespread the darkness was but obviously God could make the darkness local or universal. MacArthur - according to the Babylonian Talmud many rabbis had long taught that darkening of the sun was a judgment of God on the world for an unusually heinous sin. (Matthew 24-28 MacArthur New Testament Commentary) Until the ninth hour - This would have been 3 PM, which was normally the time when the Passover lambs were beginning to be sacrificed! One cannot miss the irony that the religious Jews who rejected Jesus were preparing to sacrifice their Passover lambs, while being spiritually blinded to the fact that the Son of God was being sacrificed as the true Passover Lamb (1 Cor 5:7+, cf Jn 1:29+). Every lamb sacrificed for thousands of years had been like a "flashing neon sign" pointing to this day and this Lamb, when all the OT shadows would be consummated in Christ! The sacrificial animals, the Jewish feasts, etc, etc, were ALL like divine "fingers" pointing to the once for all time sacrifice of the Lamb of God (Heb 7:27, Heb 9:12, Heb 9:26, Heb 9:28, Heb 10:10), for all these Old Testament "things which are a mere shadow of what is to come; but the substance belongs to Christ." (Col 2:17+) As the writer of Hebrews said "the Law (WHICH WOULD INCLUDE THE LAWS GOVERNING THE ANIMAL SACRIFICES), since it has only a shadow of the good things to come and not the very form of things, can never by the same sacrifices year by year, which they offer continually, make perfect those who draw near." (Heb 10:1). In a very real sense, the Law was like a divine map given to lead men to find their way to the "final destination," the perfect sacrifice of Christ on the Cross at Calvary. (See Purpose of the Law - see 4 pictures that summarize its purpose) John MacArthur gives a summary of what transpired in those three hours of darkness - The darkness was not caused by the absence of God, but rather by His presence in full judgment, vengeance, and fury. Infinite wrath moved by infinite righteousness released infinite punishment on the Son. Because He is infinite, in just three hours He was able to absorb all the punishment of eternal hell for all who will ever believe. He bore in His own body our sins (1 Peter 2:24), though He who knew no sin was made sin for us (2 Cor. 5:21), was wounded for our transgressions and crushed for our iniquities (Isa. 53:5), and was made a curse for us (Gal. 3:13). This was the cup that He pleaded with the Father in Gethsemane to remove, if possible. (See context in Luke 18-24 MacArthur New Testament Commentary) Darkness (4655)(skotos) is derived from skia = shadow thrown by an object. Skia it can assume the meaning of skotos and indicate the sphere of darkness) is literally that sphere in which light is absent. Skotos describes the moral (spiritual) "darkness" of this present evil world, John explaining that "the Light has come into the world, and men loved the darkness (skotos) rather than the Light, for their deeds were evil." (Jn 3:19, cp "the deeds of darkness" Ro 13:12) Indeed, Jesus came to earth "TO SHINE UPON THOSE WHO SIT IN DARKNESS (skotos) AND THE SHADOW OF DEATH." (Lk. 1:79) And now because Jesus endured this three hours of darkness on the Cross, men can be supernaturally rescued by the Gospel which (enabled by the Spirit) causes them to "turn from darkness (skotos) to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in" Jesus (Acts 26:18+). Paul says"God, Who said, “Light shall shine out of darkness (skotos),” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ. (2 Cor 4:6+). All who believe in Christ are "rescued from the domain of darkness and transferred to the kingdom of" Christ (Col 1:13+) Those who reject Christ "will be cast out into the outer darkness (skotos); in that place there will be weeping and gnashing of teeth.”(Mt. 8:12+, Mt 22:13) In short, Jesus "the Light of the world" (Jn 8:12) endured these three horrible hours of darkness (skotos and 6 hours total on the Cross), so that men will not have to experience an eternity of darkness in hell there will weeping and gnashing of teeth! To a Jew, especially one familiar with the OT prophecies, darkness was clearly associated with the horrible Day of the Lord, which was in turn a reflection of God's judgment against sin, even as it was during these three hours when God judged His Son Who bore the sin of the world. Jesus' crucifixion however is not part of the Day of the Lord, for this time will come at the end of the age. John MacArthur gives an excellent explanation of the darkness - The Jewish people understood that supernatural darkness was associated with divine judgment (cf. Joel 2:1-2+, Joel 2:10+, Joel 2:30-31+; Amos 5:20; 8:9; Zeph. 1:14-15), which is why after the darkness lifted, “when they observed what had happened, [they] began to return, beating their breasts” (Luke 23:48). God arrived in the blackness at Calvary that day to unleash judgment, not in an eschatological sense against the ungodly, but in a soteriological sense against His Son. God brought the outer darkness of hell to Jerusalem that day (cf. Mt. 8:12; 22:13; 25:30) as He unleashed on Jesus Christ the full extent of His wrath against the sins of all who would ever be saved. The darkness was not caused by the absence of God, but rather by His presence in full judgment, vengeance, and fury. Infinite wrath moved by infinite righteousness released infinite punishment on the Son. Because He is infinite, in just three hours He was able to absorb all the punishment of eternal hell for all who will ever believe. He bore in His own body our sins (1 Peter 2:24), though He who knew no sin was made sin for us (2 Cor. 5:21), was wounded for our transgressions and crushed for our iniquities (Isa. 53:5), and was made a curse for us (Gal. 3:13). This was the cup that He pleaded with the Father in Gethsemane to remove, if possible. (See Luke 18-24 MacArthur New Testament Commentary) J N Darby writes "It was as the Sin Offering that Christ suffered when there was "darkness over the whole land" Here is an anecdotal historical note "“Origen (Contra Celsus, ii,33) and Eusebius (Chron.) quote words from Phlegon (a Roman historian) in which he makes mention of an extraordinary solar eclipse as well as of an earthquake about the time of the crucifixion.” (Geldenhuys - Borrow Commentary on the Gospel of Luke) That is interesting but the Bible is God's History ("His-Story") and it does not need any secular, historical confirmation, as interesting as those things are. If God's Word of truth states it, that settles it whether we believe it or not or whether we understand it or not! I agree with Norman Crawford that "All eternity will not exhaust the story of what the holy soul of the Lord Jesus endured in those dark hours on Calvary's cross." (What the Bible teaches – Luke) The whole land - Was this just Israel? Was it regional? Was in global? The Scriptures do not really tell us. Lk 23:45 does say "the sun was obscured" which might suggest global darkness (but I am speculating). The main point is that Jesus bore the WHOLE sin debt for the WHOLE world so "that whoever believes in Him shall not perish, but have eternal life." (Jn 3:16). And that's NOT speculation! R C
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MacArthur explains that "The Father forsook the Son because the Son took upon Himself "our transgressions,... our iniquities" (Isa. 53:5). Jesus "was delivered up because of our transgression" (Ro. 4:25) and "died for our sins according to the Scriptures" (1 Cor. 15:3). He "who knew no sin [became] sin on our behalf" (2 Cor. 5:21) and became "a curse for us" (Gal. 3:13). "He Himself bore our sins in His body on the cross" (1 Pet. 2:24), "died for sins once for all, the just for the unjust" (1 Pet. 3:18), and became "the propitiation for our sins" (1 John 4:10)....Jesus Christ not only bore man's sin but actually became sin on man's behalf, in order that those who believe in Him might be saved from the penalty of their sin...."to give His life a ransom for many" (Mt. 20:28). When Christ was forsaken by the Father, their separation was not one of nature, essence, or substance. Christ did not in any sense or degree cease to exist as God or as a member of the Trinity. He did not cease to be the Son, any more than a child who sins severely against his human father ceases to be his child. But Jesus did for a while cease to know the intimacy of fellowship with His heavenly Father, just as a disobedient child ceases for a while to have intimate, normal, loving fellowship with his human father. As already mentioned, the mystery of that separation is far too deep even for the most mature believer to fathom. But God has revealed the basic truth of it for us to accept and to understand to the limit of our ability under the illumination of His Spirit. And nowhere in Scripture can we behold the reality of Jesus' sacrificial death and the anguish of His separation from His Father more clearly and penetratingly than in His suffering on the cross because of sin. In the midst of being willingly engulfed in our sins and the sins of all men of all time, He writhed in anguish not from the lacerations on His back or the thorns that still pierced His head or the nails that held Him to the cross but from the incomparably painful loss of fellowship with His heavenly Father that His becoming sin for us had brought. (See context in The MacArthur New Testament Commentary) (2) After this, Jesus, knowing that all things had already been accomplished, to fulfill the Scripture, said, “I am thirsty.” (Jn 19:28) Comment: After Jesus said "I am thirsty" John records "A jar full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth." (Jn 19:29) Sour wine is also called posca (Wikipedia), which was a cheap wine diluted with water and commonly used by the soldiers to quench thirst. Note that a hyssop branch is at most 24 inches in length, so for the sponge on the end of this branch to reach Jesus' lips indicates that His crossbar had to be placed fairly low, so that overall the cross itself was relatively close to the ground (unlike many artistic renderings which suggest Jesus was in a relatively elevated position -- this would have made reaching His mouth with a hyssop branch virtually impossible!). While this may have been an act of mercy, note the crowd persisted in their cruel mockery as recorded in Mt 27:49. One would have thought 3 hours of darkness (to a Jew suggesting God's hand of judgment) would have shaken some sense into their evil hearts! Amazing cruelty juxtaposed with amazing love! O my! (3) Therefore when Jesus had received the sour wine, He said, “It is finished!” And He bowed His head and gave up His spirit. (John 19:30) Comment: See in depth study of It is Finished, one word in the Greek text, Tetelestai. For an in depth discussion of John 19:30 see separate commentary notes. Matthew 27:50 and Lk 23:46 record the seventh and final saying from the lips of our Lord (see comments with Lk 23:46). Kenneth Bailey - The only daily service in the temple area was the atonement offerings that took place at dawn and again at three o’clock in the afternoon (Here is a depiction of what the alter may have looked like). Each service began outside the sanctuary at the great high altar with the sacrifice for the sins of Israel of a lamb whose blood was sprinkled on the altar, following a precise ritual. In the middle of the prayers there would be the sound of silver trumpets, the clanging of cymbals and the reading of a psalm. The officiating priest would then enter the outer part of the sanctuary where he would offer incense and trim the lamps. At that point, when the officiating priest disappeared into the building, those worshipers in attendance could offer their private prayers to God. An example of this precise ritual appears in Luke 1:8+, where Zechariah had the privilege of offering up the incense in the sanctuary. Lk 1:10+ states, “At the time of the incense offering, the whole assembly of the people was praying outside” (my translation). Many pious Jews who were not at the temple would offer their private prayers at the time of day when they knew the incense offering was being made in the Temple. In this way they could participate even when they were not able to be present. This particular service afforded the opportunity for what we today would call both public worship and private prayer. It is for this service that the Pharisee and the tax collector “went up” to the temple. The language of the text and what is known of the twice daily atonement sacrifice in the second temple assume such a setting. (See Jesus Through Middle Eastern Eyes: Cultural Studies) (Bolding added) Comment: It is fascinating and more than mere coincidence that at 3 PM (ninth hour by Jewish time), the time when the lamb was offered on the altar for the second atonement offering, was also the same time when the veil of the Temple split in two from top to bottom (see explanation in Heb 10:19-20+) and the Messiah, the Lamb of God [cf John 1:29+] cried out in a loud voice "Father, INTO THY HANDS I COMMIT MY SPIRIT." And having said this, He breathed His last." - Luke 23:44-46+. (See parallel descriptions in Mt 27:46-53, 54, Mark 15:34-38, 39, cf "It is finished" in John 19:30+) Note that the ninth hour in Lk 23:44 is about 3 PM. If you have time, compare what the writer of Hebrews says about the lamb offered at 3 PM (Hebrews 10:1-3+, Heb 10:4+) and the Lamb of God offered at 3 PM on the "altar" of the Cross on Calvary (Hebrews 10:5-9, 10+) Excursus on the Altar in Herod's Temple - During Herod the Great's extensive building activity on the Temple Mount, it was likely refurbished. Talmudic scholars give a very precise description of the altar during the Second Temple period. The altar was built as a perfect square and was quite large: it reached a height of 10 cubits (app. 5 meters ~16 feet high) and its width was 32 cubits (app. 16 meters = 52.5 feet wide). It was constructed of two main parts: the altar itself, and the ascent ramp. Both were constructed of stones and earth. On top of the altar at its four corners, there were hollow boxes which made small protrusions or "horns." These horns measured one cubit square and 5 handbreadths high, each (or, app. 18" x 18" x 15").[3] In this form, the altar remained in its place until the destruction of Jerusalem by the Romans in 70 CE. (Wikipedia) J Oswald Sanders - Mysterious Darkness Luke 23:44 (Earthen Vessels) Darkness came over the whole land” (Luke 23:44). This was no ordinary darkness. God darkened the sun by His own means. It was not caused by an eclipse. The longest eclipse lasts but a few minutes, but this darkness continued for three hours. Again, it occurred during the Feast of the Passover, the time of full moon, when the moon was at its furthest from the sun. This unique occurrence has historical support beyond the Bible. In Egypt, when Diogenes saw the darkness, with unconscious insight he exclaimed, “Either the Deity Himself suffers at this moment, or sympathizes with one that does.” In the second century Tertullian challenged his heathen adversaries with the following words, “At the moment of Christ’s death, the light departed from the sun, and the land was darkened at noonday, which wonder is related in your own annals, and is preserved in your archives to this day.” This darkness was unique and symbolic. “The darkness was not caused by the absence of the sun, the occasion of our night,” wrote W. R. Nicholson. “It was darkness at noon-time, a darkness in the presence of the sun, and while the sun was uneclipsed by the intervention of another celestial body, a darkness we might say, which was the antagonist of light and the overcomer of it . . . The darkness of Calvary smothering the sun at noon! What an impressive thing! What a trembling conception of the almightiness of God!” But why this darkness? It is because darkness and judgment go together. It assuredly was an awesome sign to the sign-seeking but Christ-rejecting Jews. It was an inspired commentary on the character and extent of His sufferings for us while He was being “stricken by God, smitten by him, and afflicted” (Isaiah 53:4). Peter, James, and John, intimates of Jesus, were admitted into the secrets of Gethsemane, but at Calvary God enveloped His Son’s anguish in a darkness that concealed its full meaning. (31 Days) Steve Green sings a beautiful tribute to Calvary's Love... Only Jesus, Only He Brings redemption, full and free There’s a yearning, in all our lives That only Jesus satisfies Calvary’s love will sail forever Bright and shining, strong and free Like an ark of peace and safety On the sea of human need Through the hours of all the ages Those tired of sailing on their own Finally rest inside the shadow Cast by Calvary’s love across their souls Chorus: Calvary’s love, Calvary’s love Priceless gift Christ makes us worthy of The deepest sin can’t rise above Calvary’s love Calvary’s love can heal the Spirit Life has crushed and cast aside And redeem til Heaven’s promise Fills with joy once empty eyes So desire to tell His story Of a love that loved enough to die Burns away all other passions And fed by Calvary’s love becomes a fire Luke 23:45 because the sun was obscured; and the veil of the temple was torn in two. KJV Luke 23:45 And the sun was darkened, and the veil of the temple was rent in the midst. (See note below on phrase "was darkened") the veil of the temple was torn in two Ex 26:31; Lev 16:12-16; 2 Chr 3:14; Mt 27:51; Mk 15:38; Eph 2:14-18; Heb 6:19; 9:3-8; 10:19-22 Luke 23 Resources - Multiple Sermons and Commentaries THE VEIL TORN TOP TO BOTTOM Because the sun was obscured - As discussed above, this was not a natural phenomenon (eclipse) but a supernatural phenomenon, divine judgment of the Father on His only begotten Son. Was obscured (1587)(ekleipo from ek = out or an intens. + leípō = to fail, to leave out or off) means to leave out, leave off, by implication to cease. Transitive = to relinquish, desert. Intransitive = to leave off, to fail, cease (Lk 22:32; Heb. 1:12 quoting Ps 102:27) In classical Greek applications of ekleipō meant “to abandon a responsibility or a thing,” consequently, “to desert an army or abandon a city.” Figuratively, the sun might “eclipse”. Thus one can see why attempts were made to avoid using this verb (see NET Note below)! NET Note on manuscript differences - The wording "the sun's light failed" is a translation of tou he liou eklipontos/ ekleipontos, a reading found in the earliest and best witnesses as well as several ancient versions. The majority of manuscripts have the flatter, less dramatic term, "the sun was darkened" (eskotisthe see skotizo used in Textus Receptus and thus in KJV translation), a reading that avoids the problem of implying an eclipse. This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character. MacArthur explains that the tearing of the veil "happened immediately after the lifting of the darkness. Just as the priests resumed the slaughter of the Passover lambs, they were startled to hear a loud tearing noise coming from inside the Holy Place. God was ripping the curtain separating it from the Holy of Holies from top to bottom (Matt. 27:51). The atonement was complete; access to God was opened, and the New Covenant was ratified, rendering everything connected with the temple worship obsolete (Heb. 9:11-14; 10:19). Jesus had predicted the temple’s physical destruction (Luke 21:5-6); God’s tearing of the veil symbolized its spiritual destruction." (See context in Luke 18-24 MacArthur New Testament Commenta) Matthew tells us more specifically that "torn in two from top to bottom" (Mt 27:51; also in Mk 15:38), clearly indicating it was God Who did the supernatural tearing. If it had just been natural tearing, as it sagged, it was torn from the bottom up, not the top down. The veil was a vivid demonstration of the separation between God and man, and the tearing an even more vivid reminder that now there is no separation between God and men who are in Christ Jesus by grace through faith. Leon Morris on the veil or curtain - It symbolized the separateness, the remoteness of God. The tearing of the curtain at this time gives symbolic expression to the truth that the death of Jesus has made the way open into the very presence of God (cf. Heb. 9:3, 8; 10:19-21). (BORROW Tyndale New Testament Commentaries – Luke PAGE 330)
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MacArthur has an interesting comment on these resurrected saints writing that "Those saints did not appear in Jerusalem until after the Lord's own resurrection, because He was divinely appointed to be "the first fruits of those who are asleep" (1 Cor. 15:20). And just as Christ Himself appeared after His resurrection only to those who already believed in Him, it would also seem that the many to whom the resurrected saints appeared were all believers. We are not told what they said to their brethren in the holy city, but their appearance in bodily form not only testified to Christ's resurrection but also to God's promise to raise all those who put their trust in Christ (1 Cor. 15:22, 51-53). (See context in The MacArthur New Testament Commentary)
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MacArthur has an interesting thought on Jesus' ability to cry out with a loud voice even after the scourging and beating and six hours on the cross - Jesus did not gradually fade away His life ebbing little by little until gone. Even now He made it evident that He was not at the point of utter exhaustion and that He had the resources to stay alive if He so desired. (See context in The MacArthur New Testament Commentary) Father, INTO YOUR HANDS I COMMIT MY SPIRIT. (See Table of Jesus Seven Sayings from the Cross) - Notice that after addressing God as "My God" Jesus again addresses God as His Father. The parallel passages in Matthew 27:50 and Mark 15:37 do not record Jesus' actual words but just that "Jesus cried out again with a loud voice." So only Luke records Jesus very last words. What better hands to be in then the One Who holds everything in His hands! Commit (3908)(paratithemi from para = beside + tithemi = to place) means literally to place beside. Jesus uses the middle voice here which is interesting as in secular Greek paratithemi in the middle voice was a commercial term for giving something to someone in trust for safekeeping! God the Son entrusted Himself to God the Father's hands! In Don't miss the fact that Jesus is quoting Scripture with His dying breath! That alone should tell us all something very important about Jesus' estimation of the living word on His dying lips and our need to store it in our "prone to wander" hearts so that we can live well and die well! Are you memorizing Scripture? If not begin today and make this a regular discipline until you breathe you final breath! The Scripture Jesus quotes is from David in Psalm 31:5 "Into Your hand I commit my spirit; You have ransomed me, O LORD, God of truth." Of course Jesus left off the last phrase of Ps 31:5 because the very purpose of His life was not to be ransomed but "to give His life a ransom for many!" (Mt 20:28, Mk 10:45+). And don't miss the "for" which in Greek is the preposition "anti" which means "in place of" which clearly speaks of His sacrifice as a substitution. In other words instead of being ransomed, His life became the ransom for our life, His sacrifice being the substitution (see note) for sinners. He paid a debt He did not owe, while I owed a debt I could not pay! (Play the great little song "He Paid a Debt He Did Not Owe!") The Greek word for ransom (lutron/lytron) is found in Mt 20:28 and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the "ransom" is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin. Having said this He breathed His last - Mark 15:37 has the same phrase, while Mt 27:50 says Jesus "yielded up His spirit." The verb yielded is aphiemi (apo = from + hiemi = to send) which literally means Jesus sent away His spirit from Himself (His body). Like a King, He "dismissed" His spirit! Yielded is in the active voice which speaks of volitional choice. In other words, Jesus actively, by a conscious act of His Own sovereign will, surrendered His spirit. The point is that Jesus' life was not taken from Him by these evil men. He did exactly what He had predicted He would do in John 10:17-18 declaring "I lay down My life so that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again." Jesus was in full control even to His very last breath! Beloved, that truth ought to encourage us and remind us that He is sovereign over the events in our life, yea, even sovereign over our every breath, including our last breath! (Da 5:23b+). THOUGHT - In Genesis 2:7+ we read that "the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being." When Jesus was on the Cross, Mk 15:37+ says "And Jesus uttered a loud cry, and breathed His last." The Greek word breathed his last is one word ekpneo meaning to breath out (to expire), in the active voice signifying this was His volitional choice, the choice of His will (cf Jn 10:18). In Ge 2:7+ God breathed in the first Adam to give him life, while in Mk 15:37+ (and Lk 23:46+) the last Adam breathed out, thus assuring that all Adam's descendants who believed in Him would have eternal life ("breathe forever")! Hallelujah! Breathed His last (1606)(ekpneo from ek = out + pneo = breath, to blow upon as wind Jn 3:8, Mt 7:25, etc) means literally to breathe out and so to breath out one's life/soul, thus to expire or die. To engage in the final act of dying. Only in Lk 23:46 and Mk 15:37, 39+ (Not in Lxx). THOUGHT - Here is another thought to ponder - How did death enter the world? Sin of course. Was Jesus a sinner? Of course not! So what it the point? I would submit that since Jesus had never sinned, He was not subject to death as every other man or woman ever born for we were all born in sin and the wages of sin is death. Had Jesus not willingly surrendered Himself to death (cf Jn 10:18), He would not have died. And recall that He had been on the cross only 6 hours and some men were known to hang for several days before dying. His death was clearly much sooner than would be expected and this reflects the fact that He was in control of the timing! So why did He voluntarily die? He loves us with infinite, amazing love! He consciously chose to die so that we might live. He died in our place. He died because He loved the world. He died in order to pay the price of redemption, a price which had to be paid with His precious blood (1 Peter 1:18-19+). In summary, in His Own words "the Son of Man has come to seek and to save that which was lost." (Lk 19:10+), "to give His life a ransom for many" (Mk 10:45+). Amazing love! how can it be That Thou, my God, shouldst die for me? David Guzik agrees writing "Death had no righteous hold over the sinless Son of God. He stood in the place of sinners, but never was or became a sinner Himself. Therefore He could not die unless He yielded up His spirit." (Luke 23) Adam
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MacArthur writes that the centurion's "worshipful exclamation was both an affirmation of Jesus’ blamelessness and a declaration of His divine righteousness. From the crucified thief to this pagan commander, trophies of divine grace were on display even in the midst of Jesus’ suffering and death. One was a scoundrel, the other a soldier; and both were blasphemers who mocked and persecuted the Son of God. Yet, in His infinite mercy, God reached down and rescued them eternally, granting them salvation through the very One whose crucifixion they witnessed. Their sudden conversions demonstrate that even the worst sinners and blasphemers are not beyond the reach of God’s sovereign love and unmerited favor (cf. 1 Tim. 1:12-15)..(See context in Mark 9-16 MacArthur New Testament Commentary) Hughes on the spiritual condition of the centurion's praise to God and acknowledgement of Jesus innocence - This does not mean he was saved, but he had clearly become convinced of spiritual truth. He saw far deeper into Jesus than did his fellow Roman, Pontius Pilate, and was thus a likely candidate for conversion...Thus, in the centurion's declaration at the foot of the cross we see that Jesus' death was not only for Jews but also for Gentiles. Luke tells us in the beginning of his Gospel that the first person to address Jesus in Jerusalem after his birth was Simeon, who praised God and said, "For my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles" (Luke 2:30-32a). And Luke tells us here at the end of his Gospel that the first one to speak of Jesus in Jerusalem after his death was the centurion who glorified God and, by confessing Jesus, became a proclaimer of the salvation possible for Gentiles.(Preaching the Word – Luke) In MacArthur's comments in his Luke Commentary, he writes "This was more than merely the seventh affirmation of Jesus’ innocence; it was an affirmation of His divine righteousness as the Son of God. These Roman soldiers became the first converts to Christ at His crucifixion, just moments after He died." (See context in Luke 18-24 MacArthur New Testament Commentary) I tend to agree with Norman Crawford's more cautious comment regarding the state of the centurion's soul (and his associates) - We must await the day when the saved will be all joined in the Father's house to know with certainty if this man was saved, but it may well be that he saw in Christ his Saviour God....The thief was a Jew and the centurion a Gentile, giving an example of blessing reaching out to all men from the cross. (What the Bible teaches – Luke) Luke 23:48 And all the crowds who came together for this spectacle, when they observed what had happened, began to return, beating their breasts. KJV Luke 23:48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. beating their breasts Lk 18:13; Jeremiah 31:19; Acts 2:37 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 And all the crowds who came together for this spectacle - Crucifixions always had spectators, but this one must have drawn a sizable crowd. The crowds undoubtedly included some who had acclaimed Him and King at His entry into the city at the beginning of "Passion Week," and may have changed their chant to "Crucify Him," by the end of the week. In any event, their reaction recorded only by Luke expresses some degree of personal conviction regarding the events they had just witnessed. It would have been virtually impossible to not be struck in one way or another by the most important event in all eternity! Spectacle (2335)(theoria from theoreo = to behold) means a beholding, a sight, or a spectacle and is found in classical Greek adenoting “an object that one looks at.” In classic Greek and the Septuagint theōria is used mostly of public and religious events, festivals, and processions. When they observed what had happened, began to return - As we have noted before, crucifixions in Israel during this time were common, by one report being up to 30,000! Of course, this crucifixion was not just any crucifixion, but was the central event in all of human history. While they did not understand that fact, they had witnessed enough unusual phenomena, that it must have been quite obvious this was not a routine crucifixion! Was the Spirit of God beginning to work in their hearts? That certainly is possible as we see a striking response 50 days later (Pentecost) when Peter confronts the Jewish crowd with the bold accusation "Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ–this Jesus whom you crucified.” (Acts 2:36) The response to Peter's invitation to "Be saved from this perverse generation!" (Acts 2:40) was that " those who had received his word were baptized; and that day there were added about three thousand souls" (Acts 2:41) Beating their breasts - Their reaction was not typical reaction of a crowd that had seen a public crucifixion. This was typically a traditional sign of lamentation, mourning or even contrition. Their reaction would seem to be more of an expression of remorse, not necessarily brokenness, but as noted above it may have been preparatory to the powerful Pentecostal preaching of Peter. It is interesting that the last individual Luke recorded as beating his breast was the tax collector in Luke 18:13 writing "But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’" This man's anguish was clearly accompanied by contrition, for Jesus Himself testified "“I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”" (Lk 18:14). Matthew 27:36. Twelve views of the cross. Luke 23:48. The soldiers saw in Christ a criminal, with cruelty. The women saw in Christ a benefactor, with sorrow. His mother saw in Christ a son, with anguish. The disciples saw in Christ blighted hopes, with perplexity. The first thief saw in Christ a malefactor, with hardness. The second thief saw in Christ a King, with penitence. The centurion saw in Christ divinity, with conviction. The priests saw in Christ an impostor, with mockery. Angels saw in Christ love, with wonder. Devils saw in Christ the seed of woman, with dismay. Jehovah saw in Christ obedience, with affection. The passers-by saw in Christ nothing, with indifference. The cross cannot be explained. To nail our poor theories on that tree but shows how our love has cooled and stiffened and expired. D L Moody Luke 23:49 And all His acquaintances and the women who accompanied Him from Galilee were standing at a distance, seeing these things. KJV Luke 23:49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things. And all His acquaintances Job 19:13; Ps 38:11; 88:18; 142:4 the women who accompanied Him from Galilee Lk 23:27,55; 8:2; Mt 27:55,56,61; Mark 15:40,41,47; John 19:21-27 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 Parallel Passages: John 19:25 (REGARDING "ACQUAINTANCES") Therefore the soldiers did these things. But standing by the cross of Jesus were His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. Matthew 27:55 Many women were there looking on from a distance, who had followed Jesus from Galilee while ministering to Him. 56 Among them was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. Mark 15:40 There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. 41 When He was in Galilee, they used to follow Him and minister to Him; and there were many other women who came up with Him to Jerusalem. And all His acquaintances and the women who accompanied Him from Galilee were standing at a distance, seeing these things - Yes at a distance, but nevertheless willing to witness Jesus' agonizing death. Their example of love and concern contrasted dramatically with the mocking of many in the crowd. His acquaintances would have included His faithful disciple John for in John 19:26 we read "When Jesus then saw His mother, and the disciple whom He loved (JOHN) standing nearby, He said to His mother, “Woman, behold, your son!”" The women - Who composed this group? Matthew and Mark give us insight... Matthew 27:55 Many women were there looking on from a distance, who had followed Jesus from Galilee while ministering to Him. 56 Among them was Mary Magdalene, and Mary the mother of James and Joseph, and (Salome) the mother of the sons of Zebedee (James and John). Mark 15:40-41 There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. 41 When He was in Galilee, they used to follow Him and minister to Him; and there were many other women who came up with Him to Jerusalem. Comment: The verb follow is akoloutheo which means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally it meant to follow (like the crowds followed Jesus) but more importantly in a figurative sense it meant to follow Jesus as a disciple. Yes there were 11 faithful followers of Jesus for 3 years, but Mark points out that there were faithful female followers or disciples. As we will see in Luke 24 female disciples played a pivotal role regarding Jesus' resurrection. John 19:25 Therefore the soldiers did these things. But standing by the cross of Jesus were His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. Related Resources: Who was Mary Magdalene? How many Marys are in the Bible? Who was Salome in the Bible? These women were present at His burial (Lk 23:55; Mt 27:61; Mk 15:47) and His resurrection (Lk 24:1; Mt 28:1; Mk 16:1) and thus were eyewitnesses to all the crucial events of the Gospel (cf. 1 Co 15:3, 4). A T
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MacArthur explains Joseph's non-consent in the Sanhedrin meeting in Mark 14:64 ("they ALL condemned Him to be deserving of death") this way - It might be noted that Joseph of Arimathea, whom Luke 23:50-51 indicates was a member of the Sanhedrin who did not approve of Jesus’ condemnation, was apparently not present for this part of the proceedings. (See context in Mark 9-16 MacArthur New Testament Commentary) Consented (4784)(sugkatatithemai from sun/syn = together, speaks of an intimate union + katatithemi = to put down) means literally to place or deposit together. It presents a fascinating picture as it is derived from the custom of putting something into a pot as a vote and so depositing one's vote in the same urn as another. I suppose given this definition, Joseph may have been present in the morning Sanhedrin trial of Jesus and simply abstained from putting in a vote so to speak. If that is the case then the "all" would be all that actually voted, voting of course to condemn Christ to death. Sugkatatithemai is used twice in the Septuagint where it translates the expression “to join hands with” and “to make a covenant with.” One cannot help but wonder whether Joseph was familiar with the warning prohibition in Exodus 23:1 as he certainly refused to "join hands" (so to speak) with the wicked Jewish leaders. The other use refers to the prohibition of making a covenant with idol worshipers! Exodus 23:1 You shall not bear a false report; do not join your hand with a wicked man to be a malicious witness. Exodus 23:32 “You shall make no covenant with them (Ex 23:23) or with their gods. A man from Arimathea, a city of the Jews - We have no other Biblical record of this city (see Wikipedia). Jesus never visited there (at least not in the Gospel records) and yet this man came to believe in Him. Why does Luke say a city of the Jews? Most likely to identify it as within the confines of Israel (most likely Judea), in contrast to one of the outlying provinces such as in the identity of Simon of Cyrene. Note the fact that Joseph had a burial tomb in Jerusalem strongly suggest while originally from Arimathea, he had come to reside in Jerusalem, which would also enable him to attend the meetings of the Sanhedrin. The other consideration is that Arimathea was near Jerusalem. Who was waiting for the kingdom of God - Joseph of Arimathea, unlike modern day amillennialists (cf the non-biblical teaching of replacement theology), was expecting Messiah to bring in the Kingdom of God on earth (cf even as were Jesus' disciples after His resurrection - Acts 1:6+). The verb waiting is in the imperfect tense signifying Joseph was waiting again and again so to speak, as if the thought of the future Kingdom of God was one that frequently came to his mind! Joseph had what I like to call Vertical Vision, spiritual vision of the future which motivates horizontal living in the present! For more in depth analysis of the Kingdom of God see the comments on Luke 17:20. Waiting (4327)(prosdechomai from pros = in compound Greek words implies motion or direction toward + dechomai = a deliberate and ready reception) means to accept favorably, to receive one into intercourse/companionship, to give access to oneself or receive to oneself. This great Greek verb describes one who is waiting for something (in most contexts actually Someone) with a sense of expectancy ("like men who are waiting for their master when he returns from the wedding feast" = Lk 12:36, "looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus," = Titus 2:13+, "waiting anxiously for the mercy of our Lord Jesus Christ to eternal life." = Jude 1:21+). Does this verb typify your life beloved? If not what "earthly cargo" do you need to jettison in order to assure a safe voyage and an "abundant" arrival at port (see 2Pe 1:10, 11-see note, He 6:19, 20-see note)? This is a characteristic of many of the believers in Luke. Luke 2:25+ And there was a man in Jerusalem whose name was Simeon; and this man was righteous (dikaios - same word for Joseph in Lk 23:50) and devout, (continually) looking for (prosdechomai in present tense = this was his lifestyle!) the consolation of Israel; and the Holy Spirit was upon him. Luke 2:38+ At that very moment she (Anna the prophetess) came up and began giving thanks to God, and continued to speak of Him to all those who were looking for (prosdechomai in present tense = this was their lifestyle!) the redemption of Jerusalem (i.e., they were looking for the REDEEMER!). Luke 23:52 this man went to Pilate and asked for the body of Jesus. KJV Luke 23:52 This man went unto Pilate, and begged the body of Jesus. 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 Mt 27:58 This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. Mark 15:43 Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. JOSEPH REQUESTS JESUS' BODY FROM PILATE See comments above on John 19:31-37 which give the background preceding the events described in this next section. This man went to Pilate and asked for the body of Jesus - Luke does not give us any indication of the time when Joseph went to Pilate. However the other two synoptic Gospels say it was evening. Matthew says "it was evening," (Mt 27:57, cp Mk 15:43) which has a different meaning when compared to the American term "evening." For the Jews the evening was sometime between 3 PM and 6 PM, the time they considered to be the end of the day. Recall Jesus had spoken His last words "about the ninth hour" (about 3 PM) (Mt 27:46ff), or when the Jewish "evening" would just be beginning. Matthew 27:58 records Pilate's response "This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him." What is so important about establishing the time of "evening" (defined as from 3 PM to 6 PM)? From a religious standpoint, as observant Jews, Joseph and Nicodemus would have been zealous to complete their work before the Sabbath began at 6 PM and also to comply with the OT law in Dt 21:22-23 that a body would not "not hang all night on the tree." Recall also that no work was to be done on the Sabbath. However there is an even more profound reason, and one regarding which they were probably not aware. Recall that Jesus had given a prophecy explaining the "Sign of Jonah" (Mt 12:39) in declaring "for just as JONAH WAS THREE DAYS AND THREE NIGHTS IN THE BELLY OF THE SEA MONSTER, so will the Son of Man be three days and three nights in the heart of the earth." (Mt 12:40) In other words, Jesus had to be buried in the grave before the day ended and the Sabbath began at 6 PM. If He were buried before 6 PM (which He was) then Friday is one day, Saturday (Sabbath) is the second day and Sunday is the third day. You might be saying that Friday was almost finished with less than 3 hours left. That is not a problem because the Jews counted any part of a day as constituting a day (Compare 1 Ki 12:5 with 1 Ki 12:12 and Esther 4:16 with Esther 5:1). This is an amazing story for God sovereignly used two men to accomplish Jesus' burial on Friday which resulted in fulfillment of His prophecy in Mt 12:40! As MacArthur says "In His burial, as well as His death, Jesus orchestrated all the details to accomplish God's already revealed purpose." And I would add He did so using men who were "sold out" to Him, two men who did not at the time even comprehend that they were playing a critical role in the fulfillment of one of the greatest prophecies in the Bible, the resurrection of Jesus Christ from the dead after 3 days! God grant us by Your Spirit to be in the sweet center of You good and acceptable and perfect will (Ro 12:2) in our lives just as were these two Old Testament saints! In the Name of the Resurrected Lord. Amen. Related Resource - Where was Jesus for the three days between His death and resurrection? Mark adds that Joseph "gathered up courage. " (Mk 15:43). He was coming forward to in essence confess Christ as His Lord and King and petulant Pilate was unpredictable except that he undoubtedly was predictably angry at the Jews for harassing him and forcing him to convict a man he thought was innocent. And so here comes another Jewish man, a prominent man in the Sanhedrin (which had been the main "thorn" in his side) and he is asking for more favors. So this took great courage on the part of Joseph. After Joseph asked Pilate for Jesus' body here in Lk 23:52 (cf Mt 27:58, Mk 15:43b), Mark adds that "Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. And ascertaining this from the centurion (THIS IS MORE, UNEQUIVOCAL EVIDENCE THAT JESUS WAS TRULY DEAD AND DID NOT JUST "SWOON"!), he granted the body (ptoma SEE BELOW) to Joseph." (Mark 15:44-45) Constable's comment on Jesus' dead body or corpse - It was also unusual to give the corpse of a person condemned for treason to anyone but a near relative. Consequently Pilate's willingness to give Jesus' body to Joseph shows that he really did not believe that Jesus was guilty of treason (cf. vv. 14-15). This is the only place in the New Testament where someone referred to Jesus' dead body as a corpse (Greek = ptoma). Mark's use of the word further stressed the reality of Jesus' death. Body (4430)(ptoma from pipto = to fall) means literally what has fallen in the NT always denotes a dead body (as that which has fallen to the ground), a corpse or a carcass. In classical Greek ptoma denotes a fall such as a physical fall, a blunder, a defeat, or a misfortune. The meaning was extended to include the person or thing which had fallen. Thus ptōma can denote a human corpse or animal carcass, especially one which had fallen in a violent death (Bauer). Ptōma can also denote the ruins of buildings or walls or fallen trees or fruit. Another use designated a payment which had fallen due. Ptoma - 6x in 6v - body(3), corpse(1), dead bodies(3). Matt. 14:12; Matt. 24:28; Mk. 6:29; Mk. 15:45; Rev. 11:8-9+ Ptoma - 24x in 22v in Septuagint - Jdg. 14:8; Job 15:23; Job 16:14; Job 18:12; Job 20:5; Job 31:29; Job 33:17; Job 37:16; Ps. 110:6; Prov. 16:18; Isa. 8:14; Isa. 30:13; Isa. 30:14; Isa. 51:19 Related Resources - What is the Swoon Theory? Did Jesus survive the crucifixion? What is the Hallucination Theory? As an aside, as John 19:38 says Joseph as a secret believer, but in asking for the body of Jesus he makes a clear confession of Christ. Joseph reminds me of Paul's words in Romans writing that "with the heart man believes (Joseph the secret believer), resulting in righteousness (a good and righteous man), and with the mouth he confesses (asking Pilate for Jesus' body), resulting in salvation." (Ro 10:10+) Lest we be too hard on Joseph, are not we all from time to time "secret believers"? We are in some social situation and have an opportunity to speak His Name or defend His Name and what do we so often do? I'll let you answer for yourself. I can think of situations almost daily when I am in essence a "secret believer!" Life Application Bible Commentary – NONCONFORMITY - In every organization, every institution, every society, there is an "inner circle," a privileged few who seem to have disproportionate power and influence over others in that field. Most long to be in that "inner circle" and to have the power and enjoy the prestige that come with it. Unfortunately, some will do almost anything to become a part of it and, once in, almost anything to stay in it. Contrast this with Joseph of Arimathea, a member of the Jewish Council and a secret believer in Jesus. He was a member of the "inner circle," yet he risked giving it all up when he asked to be given Jesus' body for burial. This must have put Joseph at odds with the other Council members and possibly even caused them to ostracize him. He was willing to risk it all for Jesus. How much are you willing to risk for the one who gave his life for you? Luke 23:53 And he took it down and wrapped it in a linen cloth, and laid Him in a tomb cut into the rock, where no one had ever lain. KJV Luke 23:53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid. Isaiah 53:9; Mt 27:59,60; Mark 15:46 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 27:59; 60 And Joseph took the body and wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away. Mark 15:46 Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. And he took it down - This is an important act by Joseph because Romans would let the bodies of crucified criminals rot on the cross and not even bury them! One needed to obtain permission to bury someone. Joseph had jumped that first hurdle, but now taking the body down would have been no small task, for Jesus was impaled with iron spikes up to one inch thick in His hands and feet. And the "dead weight" of Jesus' body as a full grown man would have been fairly heavy for a single individual. How Jesus was removed from the nails is not clear. Apparently Joseph carried out the removal of Jesus' body from the Cross by himself, for Nicodemus did not join him until he had brought Jesus' body to the tomb (Jn 19:39). Imagine, lovingly removing the hands and feet from the iron spikes and carrying the bloodied body of the Creator in your hands as you walked probably many yards to the site of the tomb! What thoughts must have coursed through Joseph's grieving mind as he carried out this labor of love! As G. Campbell Morgan said "No hand but the hand of love ever touched the dead body of Jesus." Wrapped it in a linen cloth - It should be noted that some have proposed the Shroud of Turin is the linen cloth in which Jesus was wrapped, but this has been clearly proven to be a hoax. (Is the Shroud of Turin authentic?) (see pictures) John 19:40 adds that Joseph and Nicodemus "took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews." Robert Stein - With the negative results from carbon 14 testing, all speculation about the authenticity of the Shroud of Turin should now cease. This was not the linen cloth spoken of in this verse. (NAC-Luke) None of the Gospels record the details of preparing Jesus' body before wrapping, but given the fact that it was almost the Sabbath, the preparations had to be performed expediently. The NET Note comments on a linen cloth (sindon) in Luke 23:53 (Mt 27:59, Mk 15:46) versus linen wrappings in John - The Fourth Gospel uses (othoniois) to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a sindon, a large single piece of linen cloth. If one understands othoniois to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek, so there may not be any difference. Linen cloth (4616)(sindon) a light piece of clothing like a chemise. Liddell-Scott- sindon, a fine cloth, a kind of cambric or muslin." Friberg - (1) as a loosely fitting sleeping garment tunic, (night)shirt (Mk 14.51); (2) as a cloth used to wrap a corpse for Jesus' burial clothes - "Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb." (Mk 15:46, Mt 27.59) 5x in NT - Matt. 27:59; Mk. 14:51; Mk. 14:52; Mk. 15:46; Lk. 23:53 Septuagint uses - Jdg. 14:12; Jdg. 14:13; Prov. 31:24; And laid Him in a tomb cut into the rock where no one had ever lain - And so these men fulfilled Isaiah's prophecy "His grave was assigned with wicked men, Yet He was with a rich man in His death (ONLY DESCRIBED BY MATTHEW - Mt 27:57), Because He had done no violence, Nor was there any deceit in His mouth." (Isaiah 53:9) Matthew tells us this was Joseph's "own new tomb." Mark and Matthew add that after laying Jesus' body in the tomb, Joseph "rolled a stone against the entrance of the tomb." (Mk 15:46) "and went away." (Mt 27:60)
Lucas 23
MacArthur notes that "As soon as a victim was declared dead, his body was taken down from the cross and ordinarily was thrown into a common grave for criminals, as Isaiah had prophesied the Messiah's enemies had planned for Him (Isa. 53:9). The Romans had absolutely no respect for the corpses, which often were thrown into a grave left open to scavenger animals and birds. Sometimes the bodies were simply cast onto a burning garbage dump, such as the one that continually smoldered in the Hinnom Valley (Gehenna) just south of Jerusalem. (See context in The MacArthur New Testament Commentary) ONLY JOHN TELLS OF THE HELP FROM NICODEMUS John's account (not in the synoptics) of Jesus' burial adds that Joseph had assistance in taking down Jesus' body and preparing it for burial writing John 19:39 Nicodemus, who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight. 40 So they (APPARENTLY JOSEPH AND NICODEMUS) took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews. 41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 Therefore because of the Jewish day of preparation, since the tomb was nearby, they laid Jesus there. Comment - What a dramatic ironic contrast we see in the two disciples, Joseph and Nicodemus, who had kept their allegiance to Jesus secret during His life now stepped into the open at His death, while the eleven disciples who had followed Jesus openly for three years of His life now shrunk away into the shadows at His death! Note the irony on the Garden - Sin entered the Garden and brought death, whereas death entered this garden and brought life! Tasker says it this way - “The fall of the first Adam took place in a garden; and it was in a garden that the second Adam redeemed mankind from the consequences of Adam’s transgression.” Myrrh (smyrna) was an aromatic resin derived from the trunk and branches of a small thorny tree. Myrrh at His birth (Mt 2:11) and myrrh at His death (Jn 19:39) and both offered in acts of worship! Aloes derived from wood from the aloe tree reduced to powder. Spurgeon on no one had yet been laid - If they buried him in an old tomb, the Jews would say that he had touched the bones of some prophet or other holy man, and so came to life.” MacArthur - After first making sure Jesus was really dead (Mark 15:44-45), Pilate granted permission for Joseph to take His body Having received the governor's approval, Joseph immediately came and took away Christ's body and hurriedly began preparing it for burial. In this Joseph was assisted by Nicodemus, another member of the Sanhedrin who, as John's footnote indicates, had first come to Christ by night (Jn 3:1-21). Though they kept their allegiance to Him secret while Jesus was alive, Joseph and Nicodemus courageously braved the wrath of the rest of the Sanhedrin to bury His body. Nicodemus brought a mixture of myrrh and aloes, about a hundred pounds weight (about sixty-five pounds by modern standards). That amount of spices would have been used to anoint the body of a king, or a wealthy, prominent person. Myrrh was a fragrant, gummy resin, which in powdered form was often mixed with aloes, an aromatic powder made from sandalwood. Joseph and Nicodemus took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews. Unlike the Egyptians, the Jews did not embalm their dead; they used fragrant spices to stifle the smell of putrefaction for as long as possible. The spices were probably sprinkled along the entire length of the strips of cloth that were wrapped around the Lord's body. More spices were then packed around and under His body once it was placed in the tomb. It should be noted that neither Joseph or Nicodemus or the women (Luke 23:55-24:1) were expecting Jesus to rise from the dead. If they had believed His repeated predictions that He would do so (Jn 2:19; Matt. 16:21; 17:23; 20:19; Luke 24:6-7), they would not have bothered to prepare His body so thoroughly for burial. Only John relates that in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. Matthew reveals that the tomb was Joseph's own tomb (Mt. 27:60). With the Sabbath—when all work would have to cease—nearly upon them, the nearness of the tomb was providential. (See context in John 12-21 MacArthur New Testament Commentary) (Bolding added) Luke 23:54 It was the preparation day, and the Sabbath was about to begin. KJV Luke 23:54 And that day was the preparation, and the sabbath drew on. Mt 27:62; John 19:14,31,42 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 It was the preparation day, and the Sabbath was about to begin - This was still Friday afternoon and the day of preparation refers to the day before the Sabbath which would begin soon. Mark 15:42 says "it was the preparation day, (THEN MARK GIVES A "DEFINITION") that is, the day before the Sabbath." Recall it was evening, sometime between 3 PM and 6 PM, and the Sabbath would begin at 6 PM (or more generally at "sundown" which at this time of year would have been about 6 PM) and the Passover meal would also be celebrated.. John 19:14 says that Jesus' trial and crucifixion took place on "the day of preparation for the Passover." So as the lambs were being prepared for the Passover meal that evening at the same time Jesus was dying on the Cross as the Lamb of God (Jn 1:29). Preparation day (3904)(paraskeue from paraskeuazo = make preparation from para = for + skeuazo = to prepare) in secular Greek was generally used to mean “preparation,” hence “to equip oneself” but all the NT uses the word to denote the day of preparation for the Jewish Sabbath. Six uses all in the Gospels - Matt. 27:62; Mk. 15:42; Lk. 23:54; Jn. 19:14; Jn. 19:31; Jn. 19:4. Luke 23:55 Now the women who had come with Him out of Galilee followed, and saw the tomb and how His body was laid. KJV Luke 23:55 And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. Lk 23:49; 8:2; Mt 27:61; Mark 15:47 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 WOMEN WHO FOLLOWED JESUS These women came with Jesus, so surely these women were His disciples. They counted the cost, leaving their homes in Galilee to follow Him. It was the women disciples who were at the foot of the cross when Jesus died. It was women who were first to the open tomb. In this passage, only Luke describes the women's preparation of spices in preparation for Easter morning. Now the women who had come with Him out of Galilee followed (katakoloutheo - means to follow closely), and saw the tomb and how His body was laid - These women followed Jesus body in life and now in death! What incredible devotion by these courageous women. Matthew tells us that the women who saw the tomb were "Mary Magdalene...and the other Mary, sitting opposite the grave." (Matthew 27:61) Mark adds that "Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid. (Mark 15:47) Some commentators (Robert Stein) add that Joanna who is mentioned in Lk 8:3+ and then in the resurrection chapter, in Luke 24:10. Susanna was is said to also be present but there is no specific mention in the Gospel accounts, her name only being mentioned in (Lk 8:3+). The phrase saw the tomb and how His body was laid is important because it excludes the skeptics explanation of an empty tomb saying they returned to the wrong tomb Sunday morning. (See Who Moved the Stone? by Frank Morison) That is absurd! Luke 24:1 says "But on the first day of the week, at early dawn, they came to the tomb bringing the spices which they had prepared." If you read the Bible without chapter breaks, Luke 23:56 leaves no doubt that the they in Luke 24:1 is the women. Luke 24:10+ gives their specific identification. Remember that the chapter breaks are not inspired but were compiled by Stephen Langton in 1205 AD. Gotquestions on the other Mary or Mary the mother of Joses - A fourth Mary in the Bible is identified as Mary the mother of James the younger and Joseph and the wife of Clopas (also called Alphaeus in Luke 6:15). She is mentioned in Mark 15:40, Matthew 27:56, and John 19:25 as watching the crucifixion of Christ. She is mentioned again in Mark 15:47 as seeing the place where Jesus was buried. And this Mary appears again in Mark 16:1 and Matthew 28:1 (where she is called “the other Mary”) in connection with the empty tomb, as she was one of the women who brought spices for Jesus’ body and met an angel instead. Constable on Mary Magdalene and Mary the mother of Joses - The writer mentioned the presence of these two women at the tomb during Jesus' burial to prepare for his statement that they were present to witness the empty tomb (Mk 16:1, 5). They had seen Jesus die (Mk 15:40), and now they saw Him buried. There was no question that they went to the right tomb on Sunday morning since they had been there Friday afternoon. Again Mark guarded against any wrong conclusion that the disciples were mistaken about Jesus' resurrection. The Servant of the Lord had paid the ultimate price for the sins of humankind, His own life. Mark's narrative stressed Jesus' exemplary service and the reality of His death. (Expository Notes - Mark) Related Resources: Who was Mary Magdalene? How many Marys are in the Bible? QUESTION - Can the various resurrection accounts from the four Gospels be harmonized? ANSWER - The events surrounding Jesus’ resurrection can be difficult to piece together. We must remember two things: first, the news of Jesus’ resurrection produced much excitement in Jerusalem, and in the ensuing chaos many people were going many different directions. Groups were separated, and several different groups paid visits to the tomb, possibly more than once. Second, the writers of the Gospels did not attempt an exhaustive narrative; in other words, Matthew, Mark, Luke, and John had no intention of telling us every detail of the resurrection or every event in the order that it happened. In the battle with skeptics regarding Jesus’ resurrection, Christians are in a "no-win" situation. If the resurrection accounts harmonize perfectly, skeptics will claim that the writers of the Gospels conspired together. If the resurrection accounts have some differences, skeptics will claim that the Gospels contradict each other and therefore cannot be trusted. It is our contention that the resurrection accounts can be harmonized and do not contradict each other. However, even if the resurrection accounts cannot be perfectly harmonized, that does not make them untrustworthy. By any reasonable evaluation, the resurrection accounts from the four Gospels are superbly consistent eyewitness testimonies. The central truths - that Jesus was resurrected from the dead and that the resurrected Jesus appeared to many people - are clearly taught in each of the four Gospels. The apparent inconsistencies are in "side issues." How many angels did they see in the tomb, one or two? (Perhaps one person only saw one angel, while the other person saw two angels.) To how many women did Jesus appear, and to whom did He appear first? (While each Gospel has a slightly different sequence to the appearances, none of them claims to be giving the precise chronological order.) So, while the resurrection accounts may seem to be inconsistent, it cannot be proven that the accounts are contradictory. Here is a possible harmony of the narratives of the resurrection of Christ and His post-resurrection appearances, in chronological order: Jesus is buried, as several women watch (Matthew 27:57-61; Mark 15:42-47; Luke 23:50-56; John 19:38-42). The tomb is sealed and a guard is set (Matthew 27:62-66). At least 3 women, including Mary Magdalene, Mary the mother of James, and Salome, prepare spices to go to the tomb (Matthew 28:1; Mark 16:1). An angel descends from heaven, rolls the stone away, and sits on it. There is an earthquake, and the guards faint (Matthew 28:2-4). The women arrive at the tomb and find it empty. Mary Magdalene leaves the other women there and runs to tell the disciples (John 20:1-2). The women still at the tomb see two angels who tell them that Jesus is risen and who instruct them to tell the disciples to go to Galilee (Matthew 28:5-7; Mark 16:2-8; Luke 24:1-8). The women leave to bring the news to the disciples (Matthew 28:8). The guards, having roused themselves, report the empty tomb to the authorities, who bribe the guards to say the body was stolen (Matthew 28:11-15). Mary the mother of James and the other women, on their way to find the disciples, see Jesus (Matthew 28:9-10). The women relate what they have seen and heard to the disciples (Luke 24:9-11). Peter and John run to the tomb, see that it is empty, and find the grave clothes (Luke 24:12; John 20:2-10). Mary Magdalene returns to the tomb. She sees the angels, and then she sees Jesus (John 20:11-18). Later the same day, Jesus appears to Peter (Luke 24:34; 1 Corinthians 15:5). Still on the same day, Jesus appears to Cleopas and another disciple on their way to Emmaus (Luke 24:13-32). That evening, the two disciples report the event to the Eleven in Jerusalem (Luke 24:32-35). Jesus appears to ten disciples—Thomas is missing (Luke 24:36-43; John 20:19-25). Jesus appears to all eleven disciples—Thomas included (John 20:26-31). Jesus appears to seven disciples by the Sea of Galilee (John 21:1-25). Jesus appears to about 500 disciples in Galilee (1 Corinthians 15:6). Jesus appears to His half-brother James (1 Corinthians 15:7). Jesus commissions His disciples (Matthew 28:16-20). Jesus teaches His disciples the Scriptures and promises to send the Holy Spirit (Luke 24:44-49; Acts 1:4-5). Jesus ascends into heaven (Luke 24:50-53; Acts 1:6-12). Pausing At The Tomb Read: Luke 23:50-24:12 They observed the tomb and how His body was laid. —Luke 23:55 My youngest daughter and I were walking through a store a few weeks before Easter. “Look at all this stuff,” she said. “Nothing but candy and bunnies. I’ll bet there’s not a tomb for sale anywhere in this store.” I thought it was interesting that she mentioned a tomb rather than a cross or a lily as a symbol of Easter. She may have hit on something I often rush past in my haste to celebrate the resurrection. Jesus was placed in a tomb, and in the minds of those closest to Him that was where He was going to stay. In Luke 23 and 24, note how many times the body of Jesus and the tomb are mentioned. On that first Easter morning, the women came to a grave to anoint a corpse with spices for proper burial. In the deep sorrow of that awful finality, they were stunned by news that seemed too amazing to be true: “He is not here, but is risen!” (Lk. 24:6). Our own sorrows and shattered dreams that seem so final have been changed forever by Jesus’ empty grave. It shouts of the victory He won over sin and death, and of the living hope we have in Him. Between His death and resurrection, Christ lay in a tomb— Now all believers are assured That death does not mean doom. —Hess Christ's empty tomb guarantees our victory over death. Luke 23:56 Then they returned and prepared spices and perfumes. And on the Sabbath they rested according to the commandment. KJV Luke 23:56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment. they returned and prepared spices and perfumes Lk 24:1; 2 Chr 16:14; Mk 16:1 on the Sabbath they rested Ex 20:8-10; 31:14; 35:2,3; Isaiah 58:13,14; Jer 17:24,25 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 MARY AND MARY PREPARE SPICES Then they returned and prepared (hetoimazo) spices and perfumes - They had to work fast for it was evening and the Sabbath would soon come when all work must cease. Luke continues this subject in the next verse (BAD CHAPTER BREAK!) writing "But on the first day of the week, at early dawn, they came to the tomb bringing the spices which they had prepared." (Lk 24:1) Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave. (Mt 28:1) Mark has the names of the women - "And when the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint Him. And very early on the first day of the week, they came to the tomb when the sun had risen." (Mk 16:1-2) John 20:1 mentions Mary Magdalene coming early to Jesus' tomb (on Easter Morning) but makes no mention of spices. (See Leon