Lucas 23
Adam Clarke · Citado em PreceptAustin
Lucas 23
Clarke adds "Consider how heinous sin must be in the sight of God, when it requires such a sacrifice!” F W Farrar on crucifixion - A death by crucifixion seems to include all that pain and death can have of the horrible and ghastly-dizziness, cramp, thirst, starvation, sleeplessness, traumatic fever, shame, publicity of shame, long continuance of torment, horror of anticipation, mortification of intended wounds-all intensified just up to the point at which they can be endured at all, but all stopping just short of the point which would give to the sufferer the relief of unconsciousness.The unnatural position made every movement painful; the lacerated veins and crushed tendons throbbed with incessant anguish; the wounds, inflamed by exposure, gradually gangrened [when a victim took several days to die]; the arteries-especially at the head and stomach-became swollen and oppressed with surcharged blood, and while each variety of misery went on gradually increasing, there was added to them the intolerable pang of a burning and raging thirst, and all these physical complications caused an internal excitement and anxiety, which made the prospect of death itself-of death, the unknown enemy, at whose approach man usually shudders most-bear the aspect of a delicious and exquisite release. (Life of Christ) Dr Truman Davis describes crucifixion from a medical standpoint - The left foot is now pressed backward against the right foot, and with both feet extended, toes down, a nail is driven through the arch of each, leaving the knees moderately flexed. The Victim is now crucified. As He slowly sags down with more weight on the nails in the wrists, excruciating (LATIN - "OUT OF THE CROSS") pain shoots along the fingers and up the arms to explode in the brain — the nails in the wrists are putting pressure on the median nerves. As He pushes Himself upward to avoid this stretching torment, He places His full weight on the nail through His feet. Again there is the searing agony of the nail tearing through the nerves between the metatarsal bones of the feet. At this point, as the arms fatigue, great waves of cramps sweep over the muscles, knotting them in deep, relentless, throbbing pain. With these cramps comes the inability to push Himself upward. Hanging by his arms, the pectoral muscles are paralyzed and the intercostal muscles are unable to act. Air can be drawn into the lungs, but cannot be exhaled. Jesus fights to raise Himself in order to get even one short breath. Finally, carbon dioxide builds up in the lungs and in the blood stream and the cramps partially subside. Spasmodically, he is able to push Himself upward to exhale and bring in the life-giving oxygen. (A Physician's View of the Crucifixion of Jesus Christ) Related Resources: Crucifixion - Wikipedia Darrell Bock has a summary of the differences in Luke's Gospel and the other Synoptic Gospels... 1. Luke does not mention Golgotha by name (Mark 15:22 = Mt. 27:33). 2. Luke does not mention the offer of drugged wine (Mark 15:23 = Mt. 27:34). 3. Luke 23:33 uses a different term for the criminals (κακοῦργος, as opposed to λῃστής in Mark 15:27 = Mt. 27:38) and mentions them at a different point in his narrative. 4. Luke 23:34 uniquely records Jesus’ prayer to forgive the sin of his executioners. 5. Luke does not mention the time that the crucifixion began (Mark 15:25), although he and Mark mention the time that it became dark (Luke 23:44 = Mark 15:33). 6. Luke 23:35 briefly refers to spectators, but does not supply the contents of their mocking: taunts about Jesus’ saying that he would destroy the temple and raise it up in three days (Mark 15:29–30 = Mt. 27:39–40). (Luke exhibits a similar silence at Jesus’ trial.) 7. Luke 23:35 speaks only of the rulers and does not name the chief priests, scribes, and elders (Mark 15:31 = Mt. 27:41). 8. Luke 23:35 mentions that the rulers mock Jesus with reference to being the Chosen One, rather than calling him the King of Israel (Mark 15:32 = Mt. 27:42). 9. Luke does not mention the rulers’ other taunts (Mark. 15:32 = Mt. 27:42–43). 10. Luke 23:36 mentions the offer of wine vinegar at a different point in the narrative (Mark 15:36 = Mt. 27:48). 11. In Luke 23:36 the soldiers mock Jesus about being King of the Jews. 12. Luke 23:38 records the inscription over Jesus at a different point in the narrative (Mark 15:26 = Mt. 27:37). 13. Luke 23:39–43 uniquely records Jesus’ discussion with the two thieves. 14. Luke 23:45 uniquely has a second reference to darkness. 15. Luke 23:45 mentions the tearing of the temple veil at a different point in the narrative (Mark 15:38 = Matt. 27:51). 16. Luke neither mentions nor records the content of Jesus’ first cry from the cross (Mark 15:34 = Mt. 27:46, using Ps. 22:1. 17. Luke does not include the crowd’s mention of Elijah (Mark 15:35–36 = Mt. 27:47, 49). 18. Luke 23:46 uniquely records the content of Jesus’ second cry from the cross, using Ps. 31:5. 19. Luke does not record the earthquake that took place when Jesus died or the subsequent resurrection of many saints (Matt. 27:51–53). 20. Luke 23:47 quotes the centurion as declaring Jesus’ innocence instead of his divine sonship (Mark 15:39 = Matt. 27:54). 21. Luke 23:48 uniquely records the crowd watching and mourning. 22. Luke 23:49 uniquely mentions that the disciples watched from a distance. 23. Luke 23:49 mentions that the women were present, but does not identify them other than to note that they are from Galilee (Mark 15:40–41 = Mt. 27:55–56). (Luke 9:51-24:53 Baker Exegetical Commentary) Life Application Bible Commentary – THE WAY OF THE CROSS - When James and John asked Jesus for the places of honor next to him in his kingdom, he told them that they didn't know what they were asking (Mark 10:35-39). Here, as Jesus was preparing to inaugurate his kingdom through his death, the places on his right and on his left were taken by dying men—criminals. As Jesus explained to his two position-conscious disciples, a person who wants to be close to Jesus must be prepared to suffer and die. The way to the kingdom is the way of the cross. Are you prepared to follow him to the fullest extent, with your life? (See Luke) Three Crosses Read: Luke 23:32-38 They crucified Him, and the criminals, one on the right hand and the other on the left.—Luke 23:33 In many paintings of the crucifixion of Jesus, the center cross on which He hung is taller or higher on a hill than the other two. We can appreciate an artist’s desire to give Christ a place of preeminence, but we have no reason to believe that Jesus was given an elevated or exalted position — higher than that of the two thieves. Those who crucified Jesus considered Him to be a common criminal, so the crosses were most likely on the same level. As I think about this, I realize that Jesus was not out of reach — way above the poor sinners on the other crosses. I also think it is likely that the three crosses were very close together. The two thieves could carry on a conversation with each other above the shouting and tumult of the mob around them. In fact, if the dying thief’s hand had not been nailed to the cross, he might very well have been able to reach over and put his hand on Jesus’ hand. This I believe is significant. Jesus is within reach of all who will look to Him and touch Him with the hand of faith! They nailed His hands, they pierced His brow As they cried with a fiendish glee, "If Thou be the Son of God, come down!" But He stayed on the cross for me! —Crooks Nothing speaks more clearly of God's love than the cross. Triumph In Tragedy Read: Luke 23:26-56 When they had come to the place called Calvary, there they crucified Him. —Luke 23:33 We call it “Good Friday,” but no one standing there that day would have called that Friday “good.” The best man that history ever knew was nailed to a Roman cross and murdered. For His enemies it was a victory of sorts; for the soldiers it was simply another day’s work; for His followers it was the death of their brightest hopes and greatest dreams. But no one would have called that Friday “good.” That is true of many “bad Fridays” if you consider them apart from Resurrection Sunday. They make life seem futile—without purpose and meaning. But God’s most striking victories rise out of the graves of apparent defeats. In his book Idols for Destruction, Herbert Schlossberg wrote, “We are not the lords of history and do not control its outcome, but we have assurance that there is a Lord of history and He controls its outcome. We need a theological interpretation of disaster, one that recognizes that God acts in such events as captivities, defeats, and crucifixions. The Bible can be interpreted as a string of God’s triumphs disguised as disasters.” The purposes of God are right, Although we may not see Just how He works all things for good And transforms tragedy. —Sper God's most striking victories rise out of the graves of apparent defeats. Luke 23:34 But Jesus was saying, "Father, forgive them; for they do not know what they are doing." And they cast lots, dividing up His garments among themselves. KJV Luke 23:34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. Father, forgive them Lk 23:47,48; 6:27,28; Genesis 50:17; Ps 106:16-23; Mt 5:44; Acts 7:60; Romans 12:14; 1 Corinthians 4:12; 1 Peter 2:20-23; 3:9 for they do not know what they are doing Lk 12:47,48; John 15:22-24; 19:11; Acts 3:17; 1 Corinthians 2:8; 1 Timothy 1:13 And they cast lots, dividing up His garments among themselves. Ps 22:18; Mt 27:35,36; Mark 15:24; John 19:23,24 Luke 23 Resources - Multiple Sermons and Commentaries What were the seven last words of Jesus Christ on the cross and what do they mean? THE FIRST WORD FROM THE CROSS - James Stalker See Trial & Crucifixion of Jesus - Parallel Passages - arranges events chronologically and brings out details unique to each Gospel A T
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Clarke writes "The bull is the emblem of brutal strength, that gores and tramples down all before it.” These rulers are depicted as rapacious beasts!
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Clarke has an interesting note on Pilate's ho gegrapha gegrapha — “That is, I will not alter what I have written. The Roman laws forbad the sentence to be altered when once pronounced; and as this inscription was considered as the sentence pronounced against our Lord, therefore, it could not be changed.” What was the purpose of this superscription? Normally the inscription would give the reason for the victim's execution. MacArthur however feels that "instead of listing the crime for which He was being executed, this inscription" represented Pilate's authorship." (Jn 19:19). While I do not often disagree with Dr MacArthur, in this case it seems clear that both Matthew and Mark identify this inscription as "the charge against Him" (Mt 27:37, Mk 15:26). A T Robertson agrees writing that all four titles "refer to the charge written at the top on the cross giving, as was the custom, the accusation on which the criminal was condemned, with his name and residence. Put all the reports together and we have: This is Jesus of Nazareth the King of the Jews. This full title appeared in Latin for law, in Aramaic for the Jews, in Greek for everybody (John 19:20)....Latin was the legal and official language; Aramaic (Hebrew) was for the benefit of the people of Jerusalem; Greek was for everybody who passed by who did not know Aramaic." Now there was also an inscription above Him - Above is epi meaning upon thus the inscription was "above His head" (Mt 27:37). This fact would support the premise that Jesus' was on a traditional shaped cross and not a "T-shaped" cross, for the latter would have had no place to attach the inscription above Him. NET Note on the type of cross - John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed "over him" (Jesus), and Matt 27:37 that it was placed over Jesus' head. On the basis of Matthew's statement Jesus' cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew's statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus' head. The placard with Pilate's inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. John 1:11+). Pilate's own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate's earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man. Inscription (1923)(epigraphe from epí = on, upon + grápho = write. Epigraphy = study of inscriptions or epigraphs) means writing upon something and in the NT is used only 5 times which result in a striking dichotomy. On one hand most of the inscriptions refer to the leader of the world system at that time (Caesar - Mt 22:20, Mk 12:16, Lk 20:24), but the other two uses refer to the Leader of the Jews (and ultimately the Leader of the world), Jesus. What a contrast in these two "inscriptions," one on a coin, the other on a cross, one reflecting temporal earthly values (money), the other reflecting eternal heavenly values (salvation)! The difference could not have been more striking! John 19:19, 20 use a different word (only in John, not in Lxx) for inscription,the Greek noun titlos (5102), which was a brief notice used for identification. It is a Latin loanword (Latin - titulus) and in the NT is the notice giving the reason for Jesus' condemnation and crucifixion. France adds that "The written charge (or titulus) was normally carried before a criminal on the way to execution, or hung around his neck, and would then be fixed to the cross, thus reinforcing the deterrent effect of the punishment.” (See The Gospel According to Matthew: An Introduction and Commentary) William L Lane is probably correct when he says "The wording was designed to convey a subtle insult to Jewish pretensions and to mock all attempts to assert the sovereignty of a subject territory. The detail concerning the inscription, which conforms to the Roman penal procedure and must reflect eyewitness report, is a solid historical fact (see note 60 at bottom of Page 568) It provides the unimpeachable information that Jesus went to His death as the Messiah.” (See The Gospel of Mark - Page 568) Whether it was Pilate's intent to mock the Jews or he had some other motive, this title clearly evoked a reaction from the Jews calling for him to change the title, but Pilate remained unmoved by their protests... Therefore many of the Jews read (anaginosko - NOTE IT WAS MEANT TO BE READ!) this inscription (titlos), for the place where Jesus was crucified was near the city (NEAR BUT OUTSIDE - SEE EXCELLENT DIAGRAM ABOVE - Heb 13:11,12+); and it was written in Hebrew, Latin and in Greek. 21 So the chief priests of the Jews were saying to Pilate, “Do not write (present imperative with a negative), ‘The King of the Jews’; but that He said, ‘I am King of the Jews.’” 22 Pilate answered, “What I have written (perfect tense - stands written!) I have written (perfect tense - stands written!).” (John 19:20-22+) Warren
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Clarke writes that "Every man, since the fall, has not only been liable to death, but has deserved it; as all have forfeited their lives because of sin. Jesus Christ, was born immaculate, and having never sinned, had not forfeited his life, and therefore may be considered as naturally and properly immortal.” Augustine - He gave up his life because He willed it, when He willed it, and as He willed it. Brian Bell - The Timing,…Impeccable! He was our Passover Lamb, it was Passover, it was 3 PM! Ex.12:6 “Now you shall keep it(lamb) until the 14th day of the same month. Then the whole assembly of the congregation of Israel shall kill it at twilight.” (lit. “between the evenings” – i.e. between sunset & dark. To the Jews that was between 3-6pm) It was a death by appointment (not an accident! This is how we die also, not according to the will of cancer, or from an erratic drunk driver. No we die under God’s providential care! We do not pray, “Father into the hands of accidents or the apparent randomness of ill health I commit my spirit.” As Irvin Lutzer says “We will pass through the curtain according to God’s clock, not the timetable of random fate!” In addition, the fact that Jesus was in complete control of the timing of His death helps us understand John's statement that "So the soldiers came, and broke the legs of the first man and of the other who was crucified with Him; but coming to Jesus, when they saw that He was already dead, they did not break His legs." (John 19:32-33) In other words, Jesus determined when He would give up His spirit, and did so before the Romans soldiers came to break the legs of the two criminals to cause their speedy death. Instead of breaking Jesus' legs the "soldiers pierced His side with a spear, and immediately there came out blood and water." (Jn 19:34). The result was that two more Messianic prophecies regarding the crucifixion were fulfilled - (1) "NOT A BONE OF HIM SHALL BE BROKEN." (Jn 19:36 fulfilling the prophecy in Ps 34:20, but also alluded to in Ex 12:46 and Nu 9:12) and (2) "And again another Scripture says, "THEY SHALL LOOK ON HIM WHOM THEY PIERCED." (Jn 19:37). This prophecy is alluded to in Psalm 22:16,17, but is more directly stated in Zechariah 12:10+ which says "they (JEWS) will look on Me Whom they have pierced." (cp also Rev 1:7+). So it is interesting that Jn 19:37 is in a sense a fulfillment of Zechariah's prophecy, the ultimate fulfillment will be when the believing Jewish remnant during the Time of Jacob's Trouble see and mourn over the scars in their Messiah as He makes His triumphant entry to defeat His (and Israel's) enemies (Rev 19:11-16+). It is fascinating that these Roman soldiers had no idea they were fulfilling centuries old prophecies, but in God's supervening providence they were led to do so! God is in control! Dying Well - Dying words, especially when spoken in the throes of persecution or great suffering, are significant. They often reveal a man’s true values. Some of my favorite last words came from the English martyr Hugh Latimer. He was tied back to back with Nicolas Ridley as the two were burned at the stake. He called out as the flames were lit, “Be of good comfort, brother Ridley, and play the man; we shall this day light such a candle, by God’s grace, in England, as I trust never shall be put out.” As the fire was kindled, Ridley cried out, “Lord, into Thy hands I commend my spirit: Lord, receive my spirit!” He repeated the latter phrase often. Latimer cried out, “Father of heaven, receive my soul!” (J. C. Ryle, Light from Old Times [Evangelical Press], p. 163.) Another English martyr, John Bradford, turned to a young man who suffered with him and said, “Be of good comfort, brother; for we shall have a merry supper with the Lord this night.” His final words as the flames licked around him were, “Strait is the way, and narrow is the gate, that leadeth to eternal salvation, and few there be that find it” (Ryle, p. 197). Shortly before he died, John Calvin dictated a letter to his friend, William Farel, in which he said, “I have great difficulty in breathing and expect at any time to breathe my last. It is enough for me to live and to die in Christ, who is gain to those who belong to him, whether in life or in death.” Calvin’s friend and successor, Theodore Beza, who was with him at his death, wrote, “We can truly say that in this one man God has been pleased to demonstrate to us in our day the way to live well and to die well” (Theodore Beza, The Life of John Calvin [Evangelical Press], pp. 116, 118). (Steven J. Cole) Luke 23:47 Now when the centurion saw what had happened, he began praising God, saying, "Certainly this man was innocent." KJV Luke 23:47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. he began praising God Lk 23:41; Mt 27:54; Mark 15:39; John 19:7 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 Related Passages: Matthew 27:51-54 And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. 52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the tombs after His resurrection they entered the holy city and appeared to many. 54 Now the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, became very frightened and said, “Truly this was the Son of God!” Mark 15:39 When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, “Truly this man was the Son of God!” Now when the centurion saw what had happened - To what is Luke referring? Matthew helps answer this question recording that "And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. 52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the tombs after His resurrection they entered the holy city and appeared to many. 54 Now the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, became very frightened and said, “Truly this was the Son of God!” (Mt 27:51-54). It is interesting to note that the verb "said" (in Mt 27:54) is not singular but plural (Mk 15:39 said = singular) indicating that it was not only the centurion who acclaimed Jesus' deity, but the other Roman soldiers who were on guard. Note also that the soldiers undoubtedly had heard the Jewish by passers referring to Jesus as the "Son of God." (Mt 27:40). Wiersbe on the reaction of the centurion - He must have been shocked when Jesus shouted and then instantly died, for victims of crucifixion often lingered for days and did not have the strength to speak. (Bible Exposition Commentary – Be Courageous - Luke). Norman Crawford comments that "Matthew tells us that he was "watching Jesus" and adds, "and those things which were done" (Mt 27:54). He saw a sight that day that he had never seen before and would never see again. It was customary for four soldiers to crucify a victim (John 19:23) because not only did victims curse with rage, but the cruelty of being nailed often made it necessary to forcibly wrestle with a victim and by brute strength hold the arms and legs while another soldier with a hammer drove in the nails. Such sights must have been common, but on this day, the victim offered no resistance; when His hands were held against the wood to be nailed there was no struggle, no drawing back of the hand, but He was "as a lamb led to the slaughter and like a sheep that is silent before its shearers, so He did not open His mouth." (Isaiah 53:7). (What the Bible teaches – Luke) Keep in mind the centurion and those who were with him had sat through three hours of supernatural darkness. One can only imagine how they processed this divinely orchestrated cosmic phenomenon! Then superimposed on that frightening heavenly sign, God then sent an tumultuous earthly sign in the form of an earthquake that split rocks. What was happening? I submit that all creation was giving witness to the Creator. Heaven and earth were bearing witness to the divinity of Jesus! (cp "I call heaven and earth to witness..." in Dt 4:26, Dt 30:19, cf 2 Ki 19:15, 2 Chr 2:12). And the centurion and his associates acknowledged that indeed "Truly, this was the Son of God." Note they did not say "this is" which would have implied they understood that though Jesus was physically dead, He was still alive. Mark's version adds that the it was not just the external changes that impacted the centurion, but it was something about the way Jesus died. Mark recording that "When the centurion, who was standing right in front of Him (Greek enantios = FACE TO FACE WITH THE CREATOR OF THE UNIVERSE!!!), saw the way He breathed His last, he said, “Truly this man was the Son of God!” (Mark 15:39) What was it that the Roman soldier witnessed? Undoubtedly he had witnessed many executions (as we mentioned up to 30,000 crucifixions had been performed in Israel in Jesus' day) and yet he had never seen a man die with such control and dignity as Jesus. He heard the reviling, but witnessed a Man of Whom Peter wrote "while being reviled, He did not revile in return; while suffering, He uttered no threats" (1 Pe 2:23). He had also heard all the words Jesus had spoken from the Cross, including the promise to a penitent thief (who had previously mocked Jesus) that he would be with Jesus today in paradise. And it is fascinating this is Mark's first record of a confession of the divinity of Jesus from the lips of a human being, and a pagan at that! Did he remain a pagan? I think not and so it is very possible that we will see him in heaven! (see MacArthur's comment below). Won't heaven be an interesting place? Paul acknowledges that "now we see in a mirror dimly, but then face to face; now I know in part, but then I shall know fully just as I also have been fully known." (1 Cor 13:12) Interesting thought to ponder! He began praising God, saying, "Certainly this man was innocent."- While several of the soldiers had declared "Truly this man was the Son of God," (Mt 27:54), the Gospels record that only the Centurion actually praised God. What was the fate of the other soldiers? We do not know but here Luke records that a mocker is turned into a praiser! A pagan testifies to two profound theological truths that all the erudite, legalistic, hypocritical religious leaders could not see and/or refused to acknowledge -- (1) that Jesus was innocent and (2) that "Truly this was the Son of God." (Mt 27:54) He did not go so far as to say Jesus was sinless, but the word Luke uses for innocent is dikaios which means righteous, the very word Pilate's wife had used when she warned her husband "Have nothing to do with that RIGHTEOUS (dikaios) Man." (Mt 27:19) John refers to our "Advocate with the Father, Jesus Christ the righteous (dikaios). (1 Jn 2:1, cf 1Jn 2:29, Rev 15:3+) Peter uses dikaios in his summary of the crucifixion writing "Christ also died for sins once for all, the just (dikaios) for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit." (1 Peter 3:18). Thomas