Lucas 23
Leon Morris · Citado em PreceptAustin
Lucas 23
Morris - It is counter-productive to try to teach the treasures of Biblical truth to those who reject and ridicule the Scriptures. Their hearts must first be prepared by the Holy Spirit, supplemented by a gracious presentation of Christian evidences (Acts 17:15-34). Luke 23:10 And the chief priests and the scribes were standing there, accusing Him vehemently. KJV Luke 23:10 And the chief priests and scribes stood and vehemently accused him. accusing Him vehemently Lk 23:2,5,14,15; 11:53; Acts 24:5 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 RELIGIOUS LEADER CONTINUE TO ACCUSE JESUS And the chief priests and the scribes were standing there - While the exact locations are not known, Herod's palace was undoubtedly near Pilate's Praetorium (See map above - #3 on diagram is presumptive site of Pilate's praetorium) so the implication is that these "snakes" had slithered along following Jesus as Pilate had Him transferred from the Praetorium to Herod's residence. One can see them following the soldiers, continuing their cacophony of loud and vitriolic false accusations against the blameless Lamb of God! Note their sham legalism - they won't enter the Praetorium because Pilate is a Gentile who would defile them for the Passover. But they appear to be willing to enter Herod's residence for even though he is despicable and evil man, he is still half Jewish, and so they are not concerned about being defiled in his presence! O, the deception of hypocrisy! J C Ryle agrees writing "It is clear that these bitter enemies of our Lord followed Him from place to place, and from court to court with their accusations. The great additional fatigue which this going backwards and forwards from one ruler to another must have entailed on our Lord, should be remembered in estimating the whole amount of His sufferings (cf Heb 2:10+, 1 Pe 1:11+, 1 Pe 4:13+)." (Luke 23 - Ryle's Expository Thoughts on the Gospels) High priests (749)(archiereus from arche = first in a series, the leader or ruler, idea of rank or degree + hiereus = priest - hieros is that which is determined, filled or consecrated by divine power) in the plural (as here) denotes members of the Sanhedrin belonging to high priestly families (Mt 2:4, Lk 23:13, Acts 4:23). Scribes (1122) (grammateus from grápho = write) literally is a writer and was the word used to describe a clerk, a scribe, especially recognized experts in Jewish law including both Scripture and traditional laws and regulations. Their knowledge of the law and their overt breaking in the mistreatment of Jesus makes them even more accountable for their evil deeds. Indeed, as Jesus had warned the jews "it shall be more tolerable for the land of Sodom in the day of judgment, than for" men like these scribes who knew what was right, but nevertheless did was was wrong! (cf degrees of punishment in hell) Accusing Him vehemently - Their impassioned, aggressive accusations had begun after Pilate's first not guilty verdict (Mt 27:12-14, Mk 15:3-5, Lk 23:5). Can't you see their red faces, their flaring nostrils, the veins bulging from their foreheads! Our English word vehemently means to be marked by extreme intensity of emotions or convictions, even be inclined to react violently. One gets the sense, that if they thought they could have gotten away with it, they would have essentially "lynched" (or stoned like they did Stephen Acts 7:58, 59, 60+) Jesus right there in Herod's presence (Recall Herod was half-Jew and may have approved of stoning) . At the very least, their violent accusations were clearly, but providentially, "driving" the drama closer to the culmination at the Cross, for nothing short of crucifixion would satisfy their thirst for Jesus' blood! Accusing - see notes on kategoreo in Luke 23:2. Recall that this verb was almost always used as a legal technical term to describe bringing of charges in court, and indeed, Jesus before Herod was a "court" of sorts, representing the second phase of His civil trial. Vehemently (2159)(eutonos from eu = good + teino = stretch) is an adverb which has the picturesque literal meaning "at full stretch," and figuratively means powerfully (Acts 18:28), forcibly, vigorously (as used in Lxx of Josh 6:8 where the priests blew the seven ram's horns vigorously and loudly). In the only other NT use in Acts 18:28 eutonos describes Apollos who "powerfully (eutonos) refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ." Apollos was "powerful" in the Word of God, while the Jews were "powerful" in the words from their wicked heart! (cf Mk 7:21, 22, 23, cf Mt 15:19, 20). Luke 23:11 And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate. KJV Luke 23:11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. Herod with his soldiers Acts 4:27,28 after treating Him with contempt Lk 22:64,65; Ps 22:6; 69:19,20; Isaiah 49:7; 53:3; Mt 27:27-30; Mark 9:12; Mark 15:16-20 dressed Him in a gorgeous robe John 19:5 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 HEROD'S HARDENED HEART Note that only Luke 23:11 records that Herod sent Jesus back to Pilate (which of course makes sense as Luke has the only record of Jesus' trial before Herod.) And - This is a continuation of the previous Greek sentence Lk 23:10. Since there is no miracle, even no word, from this Man, Herod loses interest. The result is that there is now clearly no fear of God before Herod's eyes, despite the fact that the very God of God was before his very eyes! (Ro 3:18+). It now becomes obvious that Herod's curiosity about Jesus was only a thin veneer veiling his contempt for our Lord. And now that his "fear factor" has dissipated he is emboldened to show His true colors of his evil heart regarding the Christ of God! THOUGHT - Beware! When our holy fear of God begins to dissipate, we are on a slippery slope which may end in our committing some unholy act against the Holy One of Israel which heretofore we thought was wholly impossible! Remember "The heart is more deceitful than all else and is desperately sick; Who can understand it?" (Jer 17:9) "Therefore let him who thinks he stands take heed that he does not fall" (1 Cor 10:12+), for "the spirit is willing, but the flesh is weak." (Mt 26:41+). Herod with his soldiers - This may refer to his personal bodyguard, but whoever they were, they willingly joined the mockery of the God-Man! Woe! After treating Him with contempt - Contempt is an ugly word in English which means a lack of respect accompanied by a feeling of intense dislike. The Greek verb exoutheneo means they treated Jesus as of no account ("count Him as nothing!"), making light of Him as One who had no merit or worth! (contrast Rev 5:9,12+) They disdained the Holy One of Israel! They had no use for Jesus (or so they thought), Who they regarded as beneath them. O, how wrong they were! And they will have all eternity to experience the gnawing feelings of regret and remorse for their horrid contempt of the One Who could have been the Savior of their souls! Had these reprobates known the Scriptures, they might have seen that their treatment of Jesus had been prophesied hundreds of years earlier in Isaiah when he wrote "He was despised (bazah = treated with contempt, as worthless, despicable!) and forsaken of men, a man of sorrows and acquainted with grief; and like One from Whom men hide their face He was despised (bazah), and we did not esteem Him ("considered Him insignificant")." (Isa 53:3+) Despised is repeated in Isaiah's passage, giving us a sense of the degree of disdain the Jews would have for their Messiah! Woe! Preacher's Outline & Sermon Bible – Note the contrast in the verse. Herod sat there as King "with his men of war" surrounding him, and Jesus stood there beaten and battered in torn, ragged clothes. Herod, judging by appearance, counted the Man who claimed to be the Son of God as nothing. This Man and His claim did not matter, not to Herod. (Borrow Luke Commentary) And mocking (empaizo) Him - They apparently were mocking Jesus with both words and actions (dressed Him...) The Greek verb empaizo pictures these fools as subjecting the Lord of Glory to derision and ridicule. The tragic irony of these abominable creatures making fun of their Creator! And Jesus allowed them their transient triumph over Good, but their payday will be some day! This (empaizo) is the same verb Luke uses to describe the Roman soldiers mocking Jesus on the Cross (Lk 23:36+). As as aside this mockery underscores the fact that Herod surely did not take the charges against Jesus (such as being a King) seriously. Most of the NT uses of empaizo (Matt. 2:16; 20:19 27:29; 27:31;27:41; Mk. 10:34;15:20;15:31; Lk. 14:29; 18:32; 22:63; 23:11; 23:36) describe the mocking of our Lord Jesus Christ, to make fun of by pretending that He is not what He is or by imitating 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 (Jn 14:3)! The last days mockers (empaiktes from empaizo in 2 Peter 3:3+) "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's return by ridiculing and deriding that certainty, their derision motivated by their insolence, disrespect, incredulity and desire to justify their ungodly behavior. If you are not looking for Him, you will hardly be motivated to be living for Him! In fact you may even be tempted to live a "Herod-like" life! Woe! Dressed Him in a gorgeous robe - Clearly they were mocking His claim to be a King, for it was kings who wore gorgeous robes. The word for gorgeous is lampros which means bright, shining then of clothes that are elegant and resplendent (Acts 10:30, "fine clothes" of James 2:2-3). While their adorning of Jesus with a gorgeous robe was a cruel jest, had their spiritual eyes been opened they might have realized that this was indeed the majestic One Who David repeatedly acclaimed the "King of Glory!" (Ps 24:7, 8, 9, 10-Spurgeon's note) And sent Him back to Pilate - Luke does not record Herod's "verdict" (as if this could really be called a "trial"), but Pilate alludes to it in Lk 23:15 affirming to the Jews that neither he nor Herod found any guilt in Jesus. J C
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Morris summarizes Pilate's last words and actions regarding his sentencing of Jesus to die - Now we see how Pilate was compelled to sentence Jesus to death. But Luke makes it clear that this was very much against the governor’s wishes, for Pilate recognized that Jesus was innocent. Indeed four times he said this (Lk 23:4, 14-15, 22; cf. John 18:38; 19:4, 6). The pressure of the high priests for sentence against an innocent man posed a terrible dilemma for Pilate, and the Gospels make it plain that he tried hard to avoid making a decision. He started by trying to get the Jews to deal with the whole matter themselves (John 18:31). Later he sent Jesus to Herod (Lk 23:7). He attempted to get the Jews to accept Jesus as the prisoner to be released at Passover (Mark 15:6), and he offered to beat Jesus and release him (Lk 23:16). But in the end he could not avoid making the fateful decision. (BORROW Tyndale New Testament Commentaries – Luke PAGE 322) What the Bible teaches – Because we know the plan of redemption as it is revealed in Scripture, we are rather untouched by Pilate's efforts, but they were genuine. He was not motivated by compassion for the innocent Christ nearly so much as by the fear of reprisal from Rome if he failed to act in complete accord with Roman law. Experts in imperial law tell us that Luke gives us "technically correct" procedure in all these aspects of the trial. Will release (630)(apoluo) is used here as a legal term meaning to set a prisoner free, so in essence Pilate was in effect saying he will grant Jesus acquittal, pardoning Him and setting Him free. Clearly the verb apoluo is a key verb in every Gospel account of Jesus' trial before Pilate, the 19 uses in 17 verses referring either to release of Jesus (as here in Lk 23:16) or release of a prisoner which eventually would be Barabbas. Luke 23:16 “Therefore I will punish Him and release Him.” Luke 23:17 Now he was obliged to release to them at the feast one prisoner.] Luke 23:18 But they cried out all together, saying, “Away with this man, and release for us Barabbas!” Luke 23:20 Pilate, wanting to release Jesus, addressed them again, Luke 23:22 And he said to them the third time, “Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him.” Luke 23:25 And he released the man they were asking for who had been thrown into prison for insurrection and murder, but he delivered Jesus to their will. Matthew 27:15 Now at the feast the governor was accustomed to release for the people any one prisoner whom they wanted. Matthew 27:17 So when the people gathered together, Pilate said to them, “Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?” Matthew 27:21 But the governor said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” Matthew 27:26 Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified. Mark 15:6 Now at the feast he used to release for them any one prisoner whom they requested. Mark 15:9 Pilate answered them, saying, “Do you want me to release for you the King of the Jews?” Mark 15:11 But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. Mark 15:15 Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified. John 18:39 “But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” John 19:10 So Pilate said to Him, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” John 19:12 As a result of this Pilate made efforts to release Him, but the Jews cried out saying, “If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar.” Life Application Bible Commentary – RIDING THE FENCE - Pilate knew that Jesus had done nothing deserving punishment, and certainly not the death penalty. Even so, he didn't have the courage or the decency to release Jesus; he tried to find a middle position that would allow Jesus to live and still appease the chief priests and the Jewish rulers. He failed, and Pilate is known forever as the man who ordered the crucifixion of the Son of God. Where do you stand? Have you made up your own mind about Jesus, whether to follow him as Lord and Messiah, or to dismiss him as a misguided martyr? There is no middle ground, no way to ride the fence when it comes to Jesus. You must either embrace him as Lord or reject him as a fraud. Luke 23:17 [Now he was obliged to release to them at the feast one prisoner.] KJV Luke 23:17 (For of necessity he must release one unto them at the feast.) Mt 27:15; Mark 15:6; John 18:39 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 NET Note says that "Many of the best manuscripts, as well as some others, lack Lk 23:17. This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition....The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA(27) in omitting the verse number, a procedure also followed by a number of other modern translations. Now he was obliged to release to them at the feast one prisoner - Most of the modern translations do not include this verse as an authentic original passage, but this same teaching is found in Mark's gospel... Mark 15:6-8 Now at the feast he used to release for them any one prisoner whom they requested. 7 Now at the feast he used to release for them any one prisoner whom they requested. 8 The crowd went up and began asking him to do as he had been accustomed to do for them. What Mark shows us is that the crowds knew about this custom of releasing a prisoner on the feast and so they began to cry out. At first this must have been "music" to Pilate's ears for he could see this as a way to release Jesus. In fact, John records that Pilate himself declared "you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” (Jn 18:39) Matthew 27:19 adds that "when the people gathered together, Pilate said to them, “Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?” While he waited on the decision of the crowd (he must have been convinced that they would surely choose Jesus over a murderer) a most unusual message interrupted his deliberation, a message recorded only by Matthew... While he was sitting on the judgment seat, his wife sent him a message, saying, “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” (Picture) (Mt 27:19) Now Pilate's problem was compounded and apparently his delay gave the religious leaders time to circulate through the crowd and persuade the Jews to ask for Barabbas. Matthew 27:20 says But the chief priests and the elders persuaded the crowds to ask for Barabbas and to put Jesus to death. (cf Mark 15:11). POSB - Pilate felt sure that by pitting Barabbas against Jesus, the people would choose Jesus, the One who had ministered and helped so many of them. How wrong the man of compromise was. (The world will always cry out against Jesus to get rid of Him.) The point to note is the moral weakness of Pilate. He knew Jesus was innocent. He knew the Jews sought to kill Jesus because they envied Him. Jesus should have been released immediately, but Pilate attempted a compromise instead of standing up for the truth. Thought 1. Note a crucial point: when the truth is known, it should be proclaimed, not compromised. Compromise results in three tragedies. 1) Compromise weakens character and testimony. 2) Compromise means that the truth is not being done or lived. A person is agreeing to do something less than what he should be doing. 3) Compromise weakens principle, position, and life. Thought 2. God accepts no compromise concerning His Son, Jesus Christ. A man either stands for Christ or against Christ. There is no neutral ground. Christ is innocent and sinless; He is the Ideal Man, the Son of God in whom all men are to place their trust. (Preacher's Outline & Sermon Bible – Luke) We need to declare Christ innocent, declare loudly and clearly that He is the Son of God. This is not a day for indecision and compromise of the truth. Christ is King, perfectly innocent of sin and evil. We need to be decisive, to take a stand for Christ. Luke 23:18 But they cried out all together, saying, "Away with this man, and release for us Barabbas!" KJV Luke 23:18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas: NLT Luke 23:18 Then a mighty roar rose from the crowd, and with one voice they shouted, "Kill him, and release Barabbas to us!" But they cried out all together Mt 27:16-23; Mark 15:7-14; John 18:40; Acts 3:14 Away with this man, and release for us Barabbas John 19:15; Acts 21:36; 22:22 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 Note: The following table is an attempt to line up parallel passages from the 4 Gospel accounts on the same row and to identify the passages found only in one Gospel with yellow highlighting. In some cases it is difficult to state with certainty which passage in a particular Gospel comes next in time sequence. If you see a passage you do not think fits in the sequence please send an email with your explanation. From the chart below note that Luke provides a much briefer account of Barabbas compared with Mark 15:6-11 (and Mt 27:15-18, 20-25). Only Matthew records the message of Pilate's wife (Mt 27:19). While Luke does mention Barabbas' crimes (Lk 23:19), he does not explain the custom of releasing a prisoner which is described by Mark (Mk 15:6) and Matthew (Mt 27:15). Color Legend - Pilate's words. Jew's words. Barabbas. See also a related but more complete chart all on one page - Trial and Crucifixion of Jesus - Parallel Passages MATTHEW MARK LUKE JOHN WHOM DO YOU WANT ME TO RELEASE? NOTE: Words in bold & yellow highlight unique to that Gospel Mt 27:15 Now at the feast the governor was accustomed to release for the people any one prisoner whom they wanted. 16 At that time they were holding a notorious prisoner, called Barabbas. 17 So when the people gathered together, Pilate said to them, “Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?” 18 For he knew that because of envy they had handed Him over. Mk 15:6+ Now at the feast he used to release for them any one prisoner whom they requested. 7 The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. 8 The crowd went up and began asking (present tense) him to do as he had been accustomed to do for them. 9 Pilate answered them, saying, “Do you want me to release for you the King of the Jews?” 10 For he was aware that the chief priests had handed Him over because of envy. Lk 23:17 [Now he was obliged to release to them at the feast one prisoner.] LUKE DOES NOT RECORD THIS INTERCHANGE BETWEEN PILATE & THE JEWS Jn 18:39 But you have a custom that I release someone for you at the Passover; Do you wish then that I release for you the King of the Jews? 19 While he was sitting on the judgment seat, his wife sent him a message, saying, “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” (Picture) 20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to put Jesus to death. 21 But the governor said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” 22 Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all *said, “Crucify Him!” 23 And he said, “Why, what evil has He done?” But they kept shouting all the more, saying, “Crucify Him!” 24 When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, “I am innocent of this Man’s blood; see to that yourselves.” 25 And all the people said, “His blood shall be on us and on our children!” 11 But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. 12 Answering again, Pilate said to them, “Then what shall I do with Him whom you call the King of the Jews?” 13 They shouted back, “Crucify Him!” 14 But Pilate said to them, “Why, what evil has He done?” But they shouted all the more, “Crucify Him!” Lk 23:18 But they cried out all together, saying, “Away with this man, and release for us Barabbas!” 19 (He was one who had been thrown into prison for an insurrection made in the city, and for murder. 20 Pilate, wanting to release Jesus, addressed them again. 21 but they kept on calling out, saying, Crucify, Crucify Him! 22 And he said to them the third time, “Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him.” Jn 18:40 So they cried out again, saying, “Not this Man, but Barabbas.” Now Barabbas was a robber.” Jn 19 26 Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified. 15 Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified. 23 But they were insistent, with loud voices asking that He be crucified. And their voices began to prevail. 24 And Pilate pronounced sentence that their demand be granted. John 19:1 Pilate then took Jesus and scourged Him. SEE NEXT TABLE BARABBAS RELEASED GOSPEL OF MATTHEW The warning dream of Pilate's wife (? Procla or Procula) is not found in any other Gospel. She had the message of her dream sent to Pilate who seated on the judgment seat (bema - SAME WORD USED OF THE PLACE BEFORE WHICH EVERY BELIEVER MUST STAND SOME DAY - 2 Cor 5:10+) at "The Pavement" (Gabbatha) (See picture). Both Romans and Greeks viewed dreams as an important way their false gods spoke (e.g., viewing them as "omens"), albeit in this case the dream may have originated from the true and living God (but we cannot be dogmatic, cf warning in a dream in Mt 2:12). Whatever the content of the dream was, it was sufficient to convince Pilate's wife that Jesus was righteous and presumably innocent. One can only imagine PIlate's thoughts (and fears) at that moment. Notice that Pilate's wife does not say release Jesus, but have nothing to do with Him, something he was already actively trying to do! This pagan woman dreaming of Jesus does raise the question Is God giving people in closed countries dreams and visions to bring them to faith in Christ? (see discussion) (See also Christian dream interpretation? Are our dreams from God?) Can you imagine the pressure intensifying on Pilate to release or to condemn Jesus? Apparently while Pilate was being warned, the chief priests were persuading the crowd to ask for Barabbas' life and Jesus death! (Mt 27:20) John
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Morris - Perhaps we should add that Luke is not being anti-Semitic, much less providing grounds for anti-Semitism in our own day. He is dealing with a specific group of people and maintaining that they brought about Jesus’ death. It was not Pilate nor his Romans who called for Jesus’ execution: it was the Jewish chief priests and their followers. But this means no more than that one group of men was guilty. Luke is not indicting a race and neither should his readers. (BORROW Tyndale New Testament Commentaries – Luke PAGE 324) Yes, it was their will but Hebrews expands recording overseeing all this drama was the perfect will of the Father being worked out perfectly by the perfect Son.. THEN I (JESUS) SAID, ‘BEHOLD, I HAVE COME (IN THE SCROLL OF THE BOOK IT IS WRITTEN OF ME) TO DO YOUR WILL, O GOD.’” 8 After saying above, “SACRIFICES AND OFFERINGS AND WHOLE BURNT OFFERINGS AND sacrifices FOR SIN YOU HAVE NOT DESIRED, NOR HAVE YOU TAKEN PLEASURE in them” (which are offered according to the Law), 9 then He said, “BEHOLD, I HAVE COME TO DO YOUR WILL.” He takes away the first (COVENANT) in order to establish the second. 10 By this will we have been sanctified (hagiazo in perfect tense = speaks of our eternal security!) through the offering of the body of Jesus Christ (cf 1 Pe 2:24+) once for all. (Hebrews 10:7-10) As as aside the Gospels leave no doubt that Luke's use of the word "punish" (paideuo) in Lk 23:16 and Lk 23:22 speaks of the severe punishment inflicted by scourging. To scourge means to beat severely with a whip (Pix of keloidal scars in a slave who was scourged). John 19:1+ Pilate then took Jesus and scourged Him. Comment: Scourged is the verb mastigoo ( mástix = whip, scourge) means literally to flog or scourge. The scourge was first a whip used as an instrument of punishment and then figuratively came to mean to punish severely or to drive as if by blows of a whip. It was the normal and legal preliminary to crucifixion. In the case of Jesus (Luke 23:22) it was inflicted before the sentence of crucifixion was pronounced. Pilate hoped to avert the extreme punishment and satisfy the Jews at the same time. BDAG adds the idea of scourge is "the punishment known in Latin as verberatio Acts 22:25 (it was prohibited to impose the punishment of verberatio on a Roman citizen) D A Carson - Flogging administered by the Romans could take one of three forms: the fustigatio, a less severe beating meted out for relatively light offences such as hooliganism, and often accompanied by a severe warning; the flagellatio, a brutal flogging administered to criminals whose offences were more serious; and the verberatio, the most terrible scourging of all, and one that was always associated with other punishments, including crucifixion. In this last form, the victim was stripped and tied to a post, and then beaten by several torturers (in the Roman provinces they were soldiers) until they were exhausted, or their commanding officer called them off. For victims who, like Jesus, were neither Roman citizens nor soldiers, the favoured instrument was a whip whose leather thongs were fitted with pieces of bone or lead or other metal. The beatings were so savage that the victims sometimes died. Eyewitness records report that such brutal scourgings could leave victims with their bones and entrails exposed. (Pillar Commentary-John) Dr William Edwards, pathologist at Mayo Clinic explains that "Flogging was a legal preliminary to every Roman execution, and only women and Roman senators or soldiers (except in cases of desertion) were exempt. The usual instrument was a short whip (flagellum or flagellum) with several single or braided leather thongs of variable lengths, in which small iron balls or sharp pieces of sheep bones were tied at intervals (Fig 2 Legend for this Picture = Scourging. Left, Short whip (flagrum) with lead balls and sheep bones tied into leather thongs. Center left, Naked victim tied to flogging post. Deep stripelike lacerations were usually associated with considerable blood loss. Center right, View from above, showing position of lictors. Right, Inferomedial direction of wounds.). Occasionally, staves also were used. For scourging, the man was stripped of his clothing, and his hands were tied to an upright post (Fig 2). The back, buttocks, and legs were flogged either by two soldiers (lictors) or by one who alternated positions. The severity of the scourging depended on the disposition of the lictors and was intended to weaken the victim to a state just short of collapse or death. After the scourging, the soldiers often taunted their victim. (On the Physical Death of Jesus) (Note that the references are not included in this quote but can be found in the bibliography of the original article). ( Mark 15:15 Wishing to satisfy the crowd (MAN PLEASER! THAT NEVER HAPPENS TO US DOES IT?!), Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified. Matthew 27:26 Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified. Comment: Matthew and Mark use a different verb for scourged (and used only in these two verses in the NT), the verb phragello, which is is a loanword from Lat. flagello. If you want to have you heart broken with pain for our Lord Jesus Christ watch the Passion of the Christ version of Jesus' flogging set to Worthy is the Lamb. (WARNING - IT IS NOT EASY TO WATCH!) Related Resource: On the Physical Death of Jesus Christ - Journal of the American Medical Association (March 21, 1986) - I read this shortly after I was saved and as a physician who specializes in pathology, I found the article written by a fellow pathologist from the Mayo Clinic to be extremely enlightening. It includes several excellent diagrams to help visualize various aspects of our Lord's scourging and crucifixion. ILLUSTRATION - BAD DECISIONS - Throughout history, people have made some bad decisions. An inventor named Alexander Graham Bell made an appointment with Western Union to sell them on the idea of something called a telephone. Western Union’s president gave his answer: “What use could this company make of an electrical toy?” A Michigan banker advised Henry Ford’s lawyer not to invest in the new motor car company, assuring him, “The horse is here to stay, but the automobile is only a novelty.” A more recent inventor named Chester Carlson came up with a new machine that was able to make copies of documents. He approached IBM, but they told him they weren’t interested. Kodak told him the same. Finally, Carlson approached a small company called the Haloid Corporation, which took the idea and renamed itself Xerox. We look at these bad decisions from the standpoint of history and laugh, but those who made them did not have our vantage point. We all can look back on bad decisions that we have made and say, “If only I had known then what I know now, I would have decided much differently!” The more consequential the decision, the more important it is to make wise decisions. The most consequential decision that any person can make is one that affects his eternal destiny. To blow it on that decision is to fail utterly, even if a person makes financial or career decisions that succeed fabulously. Thus the Jews’ and Pilate’s decision to condemn Jesus Christ to die was the worst decision in the history of the world. It brought awful judgment on the Jewish nation, which later revolted against Rome and was wiped out. The Jews were scattered among the nations for almost 1900 years. Pilate and every Jew who condemned Jesus and did not repent suffered God’s eternal judgment for their sinful decision regarding Christ. Their mistake is portrayed for us in the gospel accounts so that we will learn from it and avoid this worst of all possible decisions. (Steven Cole) THE INCOMPARABLE SUFFERINGS - The Anguish of Jesus Christ - John Piper The agonies of God’s Son were incomparable. No one ever suffered like this man. Through all eternity, we will contemplate the killing of the Son of God and sing, “Worthy is the Lamb who was slain” (Revelation 5:12). Count Zinzendorf (1700–1760) and the Moravians developed a theology based on the wounds and blood of Jesus that some believe became lopsided in its focus on the “five wounds” of Christ. But we are not in danger today of any such excess preoccupation with the anguish of Jesus. So come and worship with me at the splendor of Christ’s sufferings. No one ever deserved suffering less, yet received so much. The stamp of God on this perfect life is found in two words: “without sin” (Hebrews 4:15). The only person in history who did not deserve to suffer, suffered most. He “committed no sin, neither was deceit found in his mouth” (1 Peter 2:22). None of Jesus’ pain was a penalty for his sin. He had no sin. Therefore, no one has ever had a greater right to retaliate, but used it less. He had at his disposal infinite power to take revenge at any moment in his agony. “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matthew 26:53). But he did not do it. When every judicial sentiment in the universe cried out “Unjust!” Jesus was silent. “He gave [Pilate] no answer, not even to a single charge” (Matthew 27:14). Nor did he refute false ridicule: “When he was reviled, he did not revile in return; when he suffered, he did not threaten” (1 Peter 2:23). Nor did he defend himself in response to Herod’s interrogation: “He made no answer” (Luke 23:9). No one has ever borne so much injustice with so little vengeance. This was not because the torment was tolerable. If we had been forced to watch, we probably would have passed out. In the garden, “His sweat became like great drops of blood falling down to the ground” (Luke 22:44). In the middle of the night, before the high priest, “they spit in his face and struck him. And some slapped him” (Matthew 26:67). Before the governor they “scourged” him (Matthew 27:26). Eusebius (about A.D. 300) described Roman scourging of Christians like this: “At one time they were torn by scourges down to deep-seated veins and arteries, so that the hidden contents of the recesses of their bodies, their entrails and organs, were exposed to sight.” In his agony the soldiers toyed with him. They dressed him in mock robes of royalty. They began to “cover his face and to strike him, saying to him, ‘Prophesy!’ And the guards received him with blows” (Mark 14:65). A crown of thorns was pressed down on his head—made worse by being driven into his skull with blows. “They were striking his head with a reed and spitting on him and kneeling down in homage to him” (Mark 15:19). In this condition he was unable to carry his own cross (Matthew 27:32). The torture and shame continued. He was stripped. His hands and feet were nailed to the cross (Acts 2:23; Psalm 22:16). The mockery was unrelenting through the terrible morning. “Hail, King of the Jews!” “You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross” (Matthew 27:29, 40). Even one of the criminals “railed at him” (Luke 23:39). It was a hideous death. The International Standard Bible Encyclopedia tells us, “The wounds swelled about the rough nails, and the torn and lacerated tendons and nerves caused excruciating agony. The arteries of the head and stomach were surcharged with blood and a terrific throbbing headache ensued.… The victim of crucifixion literally died a thousand deaths.… The suffering was so frightful that ‘even among the raging passions of war pity was sometimes excited.’ ” All of this came upon the “friend of sinners,” not with brothers at his side, but utterly abandoned. Judas had betrayed him with a kiss (Luke 22:48). Peter had denied him three times (Matthew 26:75). “All the disciples left him and fled” (Matthew 26:56). And in the darkest hour of the history of the world, God the Father struck his own Son with our punishment. “We esteemed him stricken, smitten by God, and afflicted” (Isaiah 53:4). The only person in the world who truly knew God (Matthew 11:27) cried out, “My God, my God, why have you forsaken me?” (Matthew 27:46). Never before or since has there been such suffering, because, in all its dreadful severity, it was a suffering by design. It was planned by God the Father and embraced by God the Son. “It was the will of the LORD to crush him; he has put him to grief” (Isaiah 53:10). Jesus was “delivered up according to the definite plan and foreknowledge of God” (Acts 2:23). Herod, Pilate, the soldiers, and the Jews did to Jesus “whatever [God’s] hand and … plan had predestined to take place” (Acts 4:28). Down to the details, the sufferings of the Son were written in the Scriptures. “Jesus, knowing that all was now finished, said (to fulfill the Scripture), ‘I thirst’ ” (John 19:28). Not only was it suffering by design, but also by obedience. Jesus embraced the pain. He chose it—“obedient to the point of death, even death on a cross” (Philippians 2:8). And his obedience was sustained by faith in his Father. “When he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Peter 2:23). “Father, into your hands I commit my spirit!” (Luke 23:46). In that faith “he set his face to go to Jerusalem” (Luke 9:51). Why? “For it cannot be that a prophet should perish away from Jerusalem” (Luke 13:33). He had set his face to die. “And what shall I say, ‘Father, save me from this hour’? But for this purpose I have come to this hour” (John 12:27). He lived in order to die. Therefore, the suffering and weakness of Jesus were a work of his sovereign power. “No one takes [my life] from me, but I lay it down of my own accord” (John 10:18). He freely chose to join the Father’s design for his own suffering and death. And what was that design? To be a substitute for us, so that we might live. “The Son of Man came … to give his life as a ransom for many” (Mark 10:45). “He himself bore our sins in his body on the tree” (1 Peter 2:24). “The LORD has laid on him the iniquity of us all” (Isaiah 53:6). And the goal of it all? “Greater love has no man than this, that someone lays down his life for his friends” (John 15:13). Yes, but to what end? What does love pursue? Two great purposes were accomplished in the suffering of Christ, which are really one purpose. First, “Christ … suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Peter 3:18). The suffering of Jesus brought us to God who is fullness of joy and pleasure forevermore. Second, in the very hour of death the Father and the Son were glorified. “Now is the Son of Man glorified, and God is glorified in him” (John 13:31). Our joy in savoring God and his glory in saving us are one. That is the glory of Christ’s incomparable sufferings. A PRAYER Father, what can we say? We feel utterly unworthy in the face of Christ’s unspeakable sufferings. We are sorry. It was our sin that brought this to pass. It was we who struck him and spit on him and mocked him. O Father, we are so sorry. We bow ourselves to the dirt and shut the mouths of our small, dark, petty, sinful souls. O Father, touch us with fresh faith that we might believe the incredible. The very pain of Christ that makes us despair is our salvation. Open our fearful hearts to receive the Gospel. Waken dead parts of our hearts that cannot feel what must be felt—that we are loved with the deepest, strongest, purest love in the universe. Oh, grant us to have the power to comprehend with all the saints the height and depth and length and breadth of the love of Christ that surpasses knowledge, and may we be filled with all the fullness of God. Fight for us, O God, that we not drift numb and blind and foolish into vain and empty excitements. Life is too short, too precious, too painful to waste on worldly bubbles that burst. Heaven is too great, hell is too horrible, eternity is too long that we should putter around on the porch of eternity. O God, open our eyes to the vastness of the sufferings of Christ and what they mean for sin and holiness and hope and heaven. We fear our bent to trifling. Make us awake to the weight of glory—the glory of Christ’s incomparable sufferings. In his great and wonderful Name. Amen. (Chapter 8 in Seeing and Savoring Jesus Christ) Luke 23:26 When they led Him away, they seized a man, Simon of Cyrene, coming in from the country, and placed on him the cross to carry behind Jesus. KJV Luke 23:26 And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus. placed on him the cross to carry behind Jesus Mt 27:32-44; Mark 15:21-32; John 19:16 Lk 9:23; 14:27 Simon of Cyrene Acts 2:10; 6:6,9; 13:1 Luke 23 Resources - Multiple Sermons and Commentaries James Stalker's classic Trial and Arrest of Jesus Christ - 10. VIA DOLOROSA Mt 27:31–33; Mk 15:20, 21; Lk 23:26; Jn 19:16, 17 See Trial & Crucifixion of Jesus - Parallel Passages - arranges events chronologically and brings out details unique to each Gospel Play the beautiful classic song Via Dolorosa sung by Sandy Patti - try to keep a dry eye as you pause to ponder the poignant words! Jesus Bears the Crossbeam or Patibulum CARRYING THE CROSS OF CHRIST Hendriksen's parallel passages - Lk 23:33-43 Calvary: The Crucifixion of Jesus Cf. Matt. 27:27-44; Mark 15:21-32; John 19:17-27 Luke's version of Jesus’ Crucifixion is divided by Bock as follows: Journey to Golgotha (Lk 23:26–32) The crucifixion (Lk 23:33–38) The discussion with the two thieves (Lk 23:39–43) Jesus’ death (Lk 23:44–49) When they led Him away (apago) - Who is they. Lk 23:13 tells us it is "the chief priests and the rulers and the people." The rulers were the members of the ruling Sanhedrin, made up predominantly of scribes and Pharisees, along with some Sadducees. Others favor the they to be the soldiers because of course it was the Roman soldiers who ultimately led Jesus away to the cross. Note that they did not drive Him like cattle are driven, but they led Him away like one does when leading sheep to slaughter. And He willingly went, in perfect agreement with the Messianic prophecy in Isaiah 53:7+ which declared "He was oppressed and He was afflicted, Yet He did not open His mouth (cf Mt 26:63, Mt 27:14, Mk 14:61; Mk 15:5; Lk 23:9; Jn 19:9); 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." William Lane notes that "The route followed normally led through busy streets in order to intimidate the people."
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Morris commenting on the fulfillment of this prophecy writes "Once again we see his [John’s] master-thought that God was over all that was done, so directing things that His will was accomplished, and not that of puny man. It was because of this that the soldiers acted as they did” (NICNT - John) What the Bible teaches – All the Gospels, even Luke, give the distinction between the garments that were divided among the soldiers and the one seamless garment for which they cast lots. In the judgment hall, they removed His garments as they mocked Him, but they put them on Him again before taking Him away to crucify Him. At the cross, they stripped Him, taking away from the Saviour all that He possessed on earth, leaving a little pile of garments (himation) on the ground, to be divided among themselves. When they removed the one inner, seamless garment (chiton, John 19:23) they said, "Let us not rend it, but cast lots for it whose it shall be" (John 19:24). One man left the cross that day who wore the garment of Christ. Many in their spiritual experience have been to the cross and ever since they have worn something of the beauty of the Saviour as they reproduce His character by the grace of God. The Scriptures do not tell us what happened to Jesus' after His garments were divided up. Was He crucified with a loin clothe or completely naked. We simply do not know. Lane writes that “Men were ordinarily crucified naked (Artemidorus II. 61). Jewish sensitivities, however, dictated that men ought not to be publicly executed completely naked, and men condemned to stoning were permitted a loin-cloth (M. Sanhedrin VI. 3). Whether the Romans were considerate of Jewish feelings in this matter is unknown.” (NICNT-Mark) David
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Morris explains that "The third hour" means the third hour after sunrise, using the usual Jewish nomenclature at the time, making it about 9:00 a.m. Many years later, John, writing mainly for Gentile readers, used the Roman nomenclature, commenting that Jesus was before Pilate at "about the sixth hour" (John 19:14). Since the Roman day started at midnight, this would have been about 6:00 a.m. Mark 15:33-38+ - When the sixth hour came (SEE MORRIS' NOTE ABOVE), darkness fell over the whole land until the ninth hour. 34 At the ninth hour Jesus cried out with a loud voice, “ELOI, ELOI, LAMA SABACHTHANI?” which is translated, “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?” 35 When some of the bystanders heard it, they began saying, “Behold, He is calling for Elijah.” 36 Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, “Let us see whether Elijah will come to take Him down.” 37 And Jesus uttered a loud cry, and breathed His last. 38 And the veil of the temple was torn in two from top to bottom. HIGH NOON DARKNESS FOR 3 HOURS It was now about the sixth hour (Mt 27:45; Mk 15:33) - Note first that Mark 15:25+ gives us the morning starting time of Jesus' crucifixion recording "it was the third hour when they crucified Him," where "third hour" by Jewish time is 9 AM (see note by Henry Morris above). Using the Jewish method of reckoning time this would be about 12 Noon or "high noon" when the sun would have been the most brilliant, and yet instead, darkness falls over the land. For context remember that the crucifixion began about 9 A M. Don't be confused by John's account that says it was "about the sixth hour" when Pilate sentenced Jesus to be crucified (Jn 19:14). John used the Roman method of reckoning time, which counted the hours from midnight. Thus John's "sixth hour" would have been about 6:00 A M. three hours before the actual crucifixion. See also previous notes on timing of events of the Crucifixion. A T
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Morris comments that "The tomb was rock-hewn and had not been used previously (tombs, being expensive, would tend to be given maximum use; surviving Jewish tombs of the period often have several chambers so that they can accommodate a number of bodies). Elsewhere we learn that Joseph had prepared this tomb for himself ("his own new tomb" = Mt. 27:60). (BORROW Tyndale New Testament Commentaries – Luke PAGE 330) Constable on the tomb - Joseph's new tomb, a sign of his wealth, was probably near the present Church of the Holy Sepulcher. This area had been a stone quarry centuries earlier out of whose walls the Jews had cut tombs. D A Carson gives us some details about ancient tombs - "Tombs were of various kinds. Many were sealed with some sort of boulder wedged into place to discourage wild animals and grave robbers. But an expensive tomb consisted of an antechamber hewn out of the rock face, with a low passage (cf. 'bent over,' John 20:5, 11) leading into the burial chamber that was sealed with a cut, disk-shaped stone that rolled in a slot cut into the rock. The slot was on an incline, making the grave easy to seal but difficult to open: several men might be needed to roll the stone back up the incline." (Matthew Commentary) Stein - The Church of the Holy Sepulchre is a far more probable site of the tomb than the so-called Gordon’s Tomb....As in 19:30, where Israel’s king deserves and receives an unused colt, so here he receives an unused tomb. Compare John 19:41 and Matt 27:60, which state that the tomb was “new.”
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Morris - John 19:40 says the spices Nicodemus brought were buried with the body, while in Luke the women prepared spices before the sabbath, in Mark they brought them after the sabbath, while in Matthew there is nothing about the spices at all. Perhaps we should understand all this to mean that the burial on the Friday had to be hurried, but that use was made of the spices that were to hand. Then the faithful women, before and after the sabbath, did what was necessary to complete the burial. (BORROW Tyndale New Testament Commentaries – Luke PAGE 332) Walter Leifeld - He carefully notes that the women did not do this on the Sabbath, even though Jewish tradition apparently would have allowed care for the dead on a Sabbath (SBK, 2:52-53). In this way Luke stresses one more time the fidelity of Jesus and his followers to the Jewish laws. (SEE The Expositor's Bible Commentary - Volume 10) And on the Sabbath (sabbaton) they rested (hesuchazo) according to the commandment - Just as Zechariah and Elizabeth observed all the Lord’s commandments and regulations blamelessly (Lk 1:6), so the women also rest on the Sabbath according to the Commandment "the seventh day is a sabbath of the LORD your God; in it you shall not do any work," (Ex 20:10; cf Dt 5:14) Leon Morris - The faithful Galilean women saw things through to the end. The Jewish custom was to wrap spices and ointments with the body, but for this there was not adequate time. Actually it was not forbidden to anoint a body on a festival (Shabbath 23:5), but there were other restrictions such as those on preparing a coffin or grave (Shabbath 23:4), or on moving even a limb of the deceased (Shabbath 23:5). So the burial had to be hurried. They placed the body in the tomb and then the women went off to the places where they were staying and prepared the necessary ingredients for a proper anointing when the sabbath had passed. Their preparations completed, they complied with the Law and rested on the sabbath. (BORROW Tyndale New Testament Commentaries – Luke PAGE 332) Warren