Lucas 23
Bob Utley · You Can Understand the Bible
Lucas 23:1-5
23:1 The NJB puts this verse as the conclusion of the paragraph beginning in Luke 22:66. This is because "the whole body" refers to the Sanhedrin (cf. Matt. 26:59), who met early in the morning in an attempt to legitimatize their judicial proceedings of the night before. 23:2 "they began to accuse Him, saying" Although Jesus was condemned by the Sanhedrin for blasphemy, the charges they brought before Pilate relate to sedition: corrupting the nation forbidding to pay taxes to Caesar claiming to be a king himself (the Jewish Messiah) 23:3 "Pilate asked Him, saying 'Are You the King of the Jews?' And He answered him and said, 'It is as you say'" Jesus answered in the affirmative, but with qualifications (in a sense similar to His answer to the High Priests in Luke 22:70). Pilate would have understood this as a "no" to the political charge of sedition. One of the main purposes of Luke and John is to show that Jesus and His followers are no threat to Roman authority (cf. Matt. 26:25; John 18:36-37; this is also true of Acts). SPECIAL TOPIC: PONITUS PILATE SPECIAL TOPIC: JEWS SPECIAL TOPIC: OT TITLES FOR THE SPECIAL COMING ONE 23:4 "I find no guilt in this man" NKJV, Peshitta "I find no fault in this Man" "I find no basis for an accusation against this man" "I find no reason to condemn this man" "I find no case against this man" "I find no case for this man to answer" Luke emphasizes this truth over and over, as does John, that Jesus was not treasonous and that Pilate understood this (cf. Luke 23:14,15,22; John 18:38; 19:4,6). 23:5 "but they kept on insisting" "but they were the more fierce" "but they were insistent" "but they insisted even more strongly" "but they persisted" "but they shouted" This is an IMPERFECT ACTIVE INDICATIVE. The Greek term epischuō appears only here in the NT, but is used twice in the Septuagint (cf. I Macc. 6:6; Sir. 29:1) in the same sense. The other Gospel writers use the term katēgoreō (cf. Matt. 27:12; Mark 15:3; John 18:29; even Luke in Luke 23:10). Luke often uses his own vocabulary even when following Mark's Gospel. The doctrine of inspiration must include the Holy Spirit's using the vocabulary of the individual NT authors. Their words are directed by God, but not dictated. The NT authors were not typewriters. SPECIAL TOPIC: INSPIRATION NASB, NKJV, NRSV, Peshitta "He stirs up the people" "he is starting a riot among the people" "He is inflaming the people" "causing unrest among the people" Here Luke uses the same VERB as Mark (15:11). This word is not found in the Septuagint. ▣ "starting from Galilee" The Jewish authorities added this to further condemn Jesus as a traitor to Rome. Galilee was a hotbed of seditious activity. However, Pilate used this as an opportunity to pass the judicial responsibility to Herod (cf. Luke 23:6-7).
Lucas 23:6-7
23:6 This is a FIRST CLASS CONDITIONAL SENTENCE. Pilate assumed Jesus was from Galilee. 23:7 "Herod's jurisdiction" This refers to Herod Antipas. SPECIAL TOPIC: THE FAMILY OF HEROD THE GREAT ▣ "who himself also was in Jerusalem at that time" Passover was one of the three major annual Jewish feasts (cf. Leviticus 23). All Jewish males were expected to attend. Certainly all Jewish leaders would be present. SPECIAL TOPIC: FEASTS OF ISRAEL
Lucas 23:8-12
23:8 "Now Herod was very glad when he saw Jesus" Only Luke records the trial before Herod. Herod was very interested in Jesus (cf. Matt. 14:1-2; Luke 9:9). Luke's source of information may have been Manaen, who grew up with Herod (cf. Acts 13:1). ▣ "to see some sign performed by Him" Herod was curious about Jesus. He had heard of His miracles. Herein is the problem of the miraculous. It can lead to mere curiosity and amazement, but not to personal faith and repentance as the appropriate response to the gospel message. Satan can and will perform miracles (cf. Matt. 24:24; Mark 13:22; Rev. 13:13; 16:14; 20:20). The OT warns of these false prophets in Deut. 13:1-3! 23:9 "but He answered him nothing" This may be a fulfillment of Isa. 53:7b and e. Jesus did not initially reply to the Sanhedrin (cf. Matt. 26:63), but later did briefly (cf. Matt. 26:63-64) Pilate (cf. Matt. 27:12,14; Mark 15:5; John 19:9), but later did (cf. John 18:34,36-37; 19:11) Herod (cf. Luke 23:9) Jesus did not reply at all 23:10 The Sanhedrin accompanied Jesus to Herod and vehemently accused Him. The ADVERB "vehemently" (eutonōs) is used only in Luke's writings (cf. Luke 23:10; Acts 18:28), but is in the Septuagint (cf. Josh. 6:8). They may have expanded their charges before Herod to include blasphemy. Herod would have been sensitive to order and stability in the temple. 23:11 This is an example of the kinds of historical problems commentators face in trying to merge the four accounts of Jesus' life. Luke records that Herod's soldiers mocked Jesus as King, but Matthew 27:27-31, Mark 15:16-20, and John 19:1-5 record that it was the Roman soldiers. Herein enter the interpretive options: both groups of soldiers mocked Jesus only Herod's soldiers did only the Roman soldiers did We must remember that the Gospels are not western histories, but eastern evangelistic tracts. The event is crucial, but the details must remain uncertain. Gospel writers had the authority under inspiration to arrange, adapt, and select events from Jesus' life. They did not have the authority to invent words, actions, and events! Soldiers mocked Jesus! Who, when, and why must remain ambiguous. NASB, NKJV, REB "a gorgeous robe" "an elegant robe" "a fine robe" "a rich cloak" "scarlet robe" The Greek term lampros basically means "bright" (cf. Rev. 19:8) or "shining," possibly "gaudy." James uses this word for a rich man's clothes (James 2:2,3). Mark 15:17 and John 19:2 describe the robe as purple (color of royalty); Matthew 27:28 as scarlet (a soldier's cloak). They were mocking Him as a supposed king! 23:12 This friendship between Pilate and Herod is unique to Luke, modern historians have no idea about what this involves.
Lucas 23:13-17
23:13 This is surprising since the Sanhedrin brought Jesus to Pilate (cf. Luke 23:1) and accompanied Him to Herod (cf. Luke 23:10). Possibly Pilate took some time to conduct other business before returning to the trial of Jesus. SPECIAL TOPIC: PONTIUS PILATE 23:15 "has been done by Him" This is a PERIPHRASTIC PERFECT PASSIVE. Jesus had not done anything during His life worthy of crucifixion. Here Luke emphasizes that the highest Roman official rejects the Jewish charges against Jesus! 23:16 "Therefore I will punish Him and release Him" This was a common procedure in Roman law. This punishment was mild compared to the severe flogging that occurred before crucifixion. It is from the root pais (child) and was used of discipline in 2 Cor. 11:32 and Heb. 12:6,7,10, but has a harsher connotation in 2 Cor. 6:9. There are many factors involved in Pilate's actions, but the most significant ones were he acknowledged Jesus' innocence he understood the Sanhedrin's manipulation and threats (cf. John 19:12) his own wife had warned him (cf. Matt. 27:19-20) he was afraid of a riot during the Feast days (cf. Luke 23:18) Pilate was very superstitious himself (cf. John 19:7-8) 23:17 Verse 17 is omitted from manuscripts P 75 , A, B, K, L, T, 070, or 0124, and the Old Latin, Vulgate, and Coptic versions, but is in the uncial manuscripts א, D (after Luke 23:19), W, and 063. This information is included in Matt. 27:15; Mark 15:6; and John 18:39. The NASB and NKJV include the text with brackets. The NRSV, TEV, and NJB omit the verse and put it in a footnote. The UBS 4 rates its omission as "A" (certain). This shows the tendency of early Christian scribes to standardize the Gospel's phrasing and details. SPECIAL TOPIC: TEXTUAL CRITICISM
Lucas 23:18-25
23:18 "they cried out all together" This "they" includes the Sanhedrin and a mob (cf. Luke 23:13). The makeup of this mob is not specified, but it surely did not include the many pilgrims from Galilee and Perea, Jesus' supporters from Jerusalem, nor some members of the leadership (like Nicodemus and Joseph of Arimathea). It is quite possible that the supporters of Barabbas (zealots) had been informed and recruited for this very purpose family and friends of the Sadducean leadership had gathered their supporters ▣ "Away with this man" This IMPERATIVE form is found only in Luke's Gospel. It is a PRESENT ACTIVE IMPERATIVE of the term airō, which basically means to lift up. Here it is used in its figurative sense of "take away and kill" (cf. John 19:15). It has this sense in the Septuagint (cf. I Macc. 16:19; Esther 4:1). This figurative usage may have come from the Hebrew idiom "to lift the hand against" (cf. Job 15:25). ▣ "and release for us Barabbas" This is an AORIST ACTIVE IMPERATIVE. Apparently it was a common Roman practice to release (but unknown in historical documents) one prisoner at the Passover to gain Jewish favor (cf. Matt. 27:15; Mark 15:6; John 18:39). It is ironic that the man released was guilty of the very crime for which Jesus is being accused (cf. Luke 23:19, which may be a comment from Luke's eyewitness source, cf. TEV). 23:20 This is an amazing verse. Why did Pilate want to release Jesus? his sense of Roman justice his animosity for the Jewish leadership his personal superstition or his wife's warning his desire not to cause a riot at Passover 23:21 "Crucify, crucify Him" These are both PRESENT ACTIVE IMPERATIVES. This shout of condemnation by the mob is recorded in all four Gospels. Matthew 27:22,23, AORIST PASSIVE IMPERATIVE Mark 15:13,14, AORIST ACTIVE IMPERATIVE Luke 23:21 (twice), PRESENT ACTIVE IMPERATIVE Luke 23:24, AORIST PASSIVE INFINITIVE John 19:6 (twice), AORIST ACTIVE IMPERATIVE The Gospels do not dwell on the physical aspect of Jesus' death (cf. Ps. 22:16). This form of death was developed in Mesopotamia and was taken over by the Greeks and Romans. It was meant to be an extended, excruciating death taking several days. Its purpose was to humiliate and cause fear as a deterrent to rebellion against Rome. A thorough article is in the Zondervan Pictorial Bible Encyclopedia, Vol. 1, pp. 1040-42. SPECIAL TOPIC: CRUCIFIXION 23:22 "a third time" Luke repeats Pilate's statements of Jesus' innocense three times for emphasis! Jesus was not seditious! This was surely one of the purposes of Luke's writings (i.e., also true of Acts). 23:23 "But they were insistent" This is an IMPEFECT MIDDLE (deponent) INDICATIVE, which denotes repeated action. The Jewish authorities in essence blackmailed Pilate (cf. John 19:12). 23:25 "but he delivered Jesus to their will" This same term is used in the Septuagint in Isa. 53:12, "was delivered up."
Lucas 23:26
23:26 "Simon of Cyrene" This was apparently a Jew of the Diaspora. There were many Jews from Cyrene (North Africa) in Jerusalem as the presence of their own Synagogue suggests (cf. Acts 2:10; 6:9; 11:20; 13:1). I doubt that this was a black man. Cyrene was founded by Greek traders (seventh century B.C.) and many Greek-speaking Jews migrated to this city. He seems to have been a Jew attending the feast days. He might have later become a very well-known person in the church (cf. Luke 15:21; possibly Rom. 16:13). ▣ "coming in from the country" He was probably staying in the suburbs because there was no place in Jerusalem for most of the pilgrims to stay. The surrounding suburbs opened their homes to these annual pilgrims. ▣ "and placed on him the cross" We are not certain of the exact shape of the cross (a little "t," a capital "T," or an "X") nor are we certain what part of the cross was carried by condemned prisoners of the first century. Jesus was so badly beaten (cf. Isa. 52:14; 53:3; Luke 22:63; 23:11; Matt. 20:19; Mark 10:34; 15:15; John 19:1) that He was unable to fulfill this aspect of the crucifixion. The Roman soldiers had the option to solicit civilian aid at any point for any reason.
Lucas 23:27-31
25:27-31 This account is found only in Luke, who took special note of Jesus' conversations with women. SPECIAL TOPIC: WOMEN IN THE BIBLE 23:27 "And following Him was a large crowd of the people" This probably refers to the pilgrims who were just awakening and realizing what had taken place in the early morning hours. ▣ "women who were mourning and lamenting Him" This seems to refer to the women of Jerusalem, not to the women who accompanied the disciples (cf. Luke 23:49,55-56; 18:13) because Jesus calls then "daughters of Jerusalem" (cf. Luke 23:28). 23:28 "stop weeping for Me" This is a PRESENT ACTIVE IMPERATIVE with the NEGATIVE PARTICLE, which usually denotes stopping an act in process. ▣ "but weep for yourselves and for your children" This is a PRESENT ACTIVE IMPERATIVE. It probably refers to the predicted fall of Jerusalem in A.D. 70 (cf. Matt. 24; Mark 13; Luke 21). Because of the mob's self-curse in Matt. 27:25, it may refer to the spiritual and eschatological consequences of unbelief. 23:29 "'For behold, the days are coming'" This refers to the destruction of Jerusalem in A.D. 70 by Titus, but it may also foreshadow the eschatological Second Coming of Jesus in judgment. ▣ "Blessed are the barren" This was strong irony for these Jewish women, for whom barrenness was seen as a curse from God. 23:30 This is a quote from Hos. 10:8 addressed to rebellious Israel or perhaps an allusion to Isa. 2:19, which is a context of judgment. This OT text is also quoted in Rev. 6:16. 23:31 This apparently is a common proverb that in essence means "if they (i.e., Roman authorities) can treat me like this when I am innocent, then what will they do to you?" ▣ "if" This is a FIRST CLASS CONDITIONAL SENTENCE, which is assumed to be true frm the author's perspective or for his/her literary purposes.
Lucas 23:32
23:32 "Two others also, who were criminals, were being led away to be put to death with Him" This is a fulfillment of prophecy (cf. Isa. 53:9; Matt. 27:38).
Lucas 23:33-38
23:33 NASB, NRSV, TEV, NJB, NIV, REB, Peshitta "The Skull" "Calvary" In Greek and English this is called "the cranium"; in Aramaic, "Golgatha"; in Latin, "calvaria." The exact location and topological description of this site is uncertain. The term does not refer to the full skull, but just the forehead. It seems to be a low, bald hill located on at least one or possibly two major roads entering Jerusalem. Remember the purpose of capital punishment was the deterrence of further rebellion. ▣ "there they crucified Him" The accounts of the crucifixion are not meant to solicit our sympathy, for the horror of Calvary was not only in the physical pain, but in the spiritual rebellion of humanity that made it necessary (cf. Gen. 3:15; Mark 10:45; 2 Cor. 5:21). SPECIAL TOPIC: CRUCIFIXION 23:34 The first part of Luke 23:34, "Father, forgive them; for they do not know what they are doing," is found in the Greek manuscripts אi *,2 , A, C, D 2 , L, and 0250. It is also found in the Greek manuscripts used by Marcion, the Diatessaron, Justin, Irenaeus, Clement, Origen, Eusebius, Chrysostoma, Jerome (Vulgate), and Augustine. It is omitted in P 75 ,אi 1 , B, D * , W, and 070. The UBS 4 (1993) rates its omission as "A" (certain). The UBS 3 (1975) rates its omission as "C" (difficulty in deciding). There is no parallel in the other Gospels. It is similar to Stephen's last words in Acts 7:60, which may be an allusion to these words of Jesus. ▣ "And they cast lots, dividing up His garments among themselves" This was the reward for the Roman soldiers. All of the condemned criminal's belongings belonged to those who crucified them. It seems to fulfill the prophecy of Ps. 22:18 (cf. Matt. 27:35; John 19:24). 23:35 "even the rulers were sneering at Him" This also seems to be a fulfillment of Psalm 22:6-8. ▣ "He saved others; let Him save Himself if this is the Christ of God, His Chosen One" We must remember that crucifixion, as viewed by First Century Judaism, was a curse from God (cf. Deut. 21:23). This is exactly why the Sanhedrin wanted Him crucified as a Messianic pretender. See notes at Gal. 3:13. SPECIAL TOPIC: SALVATION (OT) ▣ "if" This is a FIRST CLASS CONDITIONAL SENTENCE, which is normally a way of asserting the truth of an assertion, but here it is used in sarcasm! All FIRST CLASS CONDITIONAL SENTENCES are not true to reality, but true from the author's perspective or, as here, for the speakers' (the rulers) purposes (mockery). 23:36 "offering Him sour wine" Jesus originally refused the drugged wine from the soldiers (cf. Matt. 27:34; Mark 15:23), but later He accepted the sour cheap wine (oxos, cf. John 19:29). This was not a gesture of compassion from the soldiers, but a way to extend the agony of crucifixion and thereby amplify its deterrent effect. This is a fulfillment from the LXX of Ps. 69:21, which also used oxos. I believe Jesus was so thirsty that He could not speak His last words for us to hear and, therefore, accepted the liquid. This is recorded in all four Gospels. SPECIAL TOPIC: WINE AND STRONG DRINK 23:37 "if" This is another FIRST CLASS CONDITIONAL used in mockery (cf. Luke 23:35). 23:38 "Now there was also an inscription above Him, 'THIS IS THE KING OF THE JEWS'" John tells us it was in three languages (cf. John 19:20). Apparently Pilate did this to goad the Jewish leaders (cf. John 19:19-21). Usually the crime for which the person was being crucified was displayed above the head on the cross. Some early Greek manuscripts add "written in three languages," after "above Him" which comes from John 19:20. This phrase is omitted in P 75 , אi 1 , B, L, and 070. The UBS 4 committee rank its omission as "A" (certain).
Lucas 23:39-43
23:39 The mockery continues (IMPERFECT ACTIVE INDICATIVE). ▣ "Are You not the Christ" This question grammatically expects a "yes" answer, but it is mockery. SPECIAL TOPIC: MESSIAH 23:40 "But the other answered, and rebuking him said" Both Matt. 27:44 and Mark 15:32 have both thieves insulting Jesus, however, in Luke one of them repented (cf. Luke 23:40-41) and turned to Jesus for help (cf. Luke 23:42). The beautiful thing is that Jesus responded as He always did and always does! 23:42 This dying criminal, with probably little knowledge of the gospel, was freely accepted and forgiven (like Nineveh in Jonah's day). Oh the reach of the mercy and grace of God! SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD 23:43 "today" If this is to be taken literally and Jesus did not ascend to heaven (cf. Acts 1:9) for some forty days (cf. Acts 1:3), then this cannot refer to heaven in this context, but to the righteous part of hades (see Special Topic below). It is surely possible that it was figurative and thereby has nothing to do with hades. For me the most precious part of Jesus' statement is "you shall be with Me"! Jesus' presence is what makes paradise, paradise! SPECIAL TOPIC: WHERE ARE THE DEAD? I. A. and II. B. ▣ "Paradise" This is a Persian loan word for a nobleman's walled garden used in the Septuagint (of Gen. 2:8; 13:10) for the Garden of Eden. The rabbis usually used this term for one of the divisions of Hades or Sheol, where the righteous abide (i.e., Abraham's bosom, cf. Luke 16:22,23; I Levi 18:10-11; Ps. Sol. 14:3; I Enoch 17-19; 60:7,8,23; 61:12). Paul uses this in the sense of heaven in 2 Cor. 12:3 (also see Rev. 2:7). It is my opinion that Jesus went to Hades after His death on the cross (cf. 1 Pet. 3:19; 4:16) and some thirty to forty hours later, He arose from the dead. When He ascended forty days later, He took all of those in the righteous part of Sheol with Him (cf. Eph. 4:7-10). Now Paul can say in 2 Cor. 5:6,8, "to be absent from the body is to be present with the Lord." SPECIAL TOPIC: WHERE ARE THE DEAD? II. C.
Lucas 23:44-49
23:44 "It was now about the sixth hour" There is some confusion over whether this is Roman time or Greek time. Here is my comment from Mark 15:1: Mark, like all Jewish writings, does not focus on specific times. It is probable that the Jews of Jesus' day divided the night and day into twelve hours each (cf. John 11:9), with three four-hour segments. The twenty-four hour day comes from Babylon. The Greeks and Jews borrowed it from them. The sundial was divided into twelve segments. In chapter 15 Mark has several time markers: sunrise, Mark 15:1 (around 6 A.M. depending on the time of the year) third hour, Mark 15:25 (around 9 A.M.) sixth hour, Mark 15:33 (around noon) ninth hour, Mark 15:34 (around 3 P.M.) evening, Mark 15:42 (sunset, around 6 P.M.) ▣ "and darkness fell over the whole land" This is one of the OT judgment signs, either in a covenantal sense (cf. Exod. 10:21; Deut. 28:28-29) or an apocalyptic sense (cf. Joel 2:2; Amos 8:9-10; Zeph. 1:15). This is a symbol of God the Father taking His personal presence away from His Son, who at that moment, bore the sin of all humanity. This is what Jesus feared most in Gethsemane (expressed by "My God! My God! Why have you forsaken me?" in Mark 15:34). Jesus became a sin offering and bore the sin of all the world (cf. 2 Cor. 5:21). He experienced personal separation from the Father. Darkness was a symbol of God the Father turning away from His Son. 23:45 "the sun being obscured" We get the English word "eclipse" from this Greek word, but it was technically not an eclipse, rather an act of God (possibly a violent thunderstorm). There are several Greek manuscript variants of the unusual phrase, but none change the obvious meaning of the text. ▣ "the veil of the temple was torn in two" Mark 15:38 tells us that it was torn from top to bottom (God's action). The way to intimacy with God had been fully opened for all. A Talmudic tradition says the "doors of the temple opened automatically" during the crucifixion. Here is a quote from my commentary on Mark 15:38 (see www.freebiblecommentary.org): "There were two curtains to the inner shrine of the temple, one in the Holy Place and a second before the Holy of Holies. If the second was ripped no one would have seen it except the priests, unless the first one was regularly pulled back and tied to the sides. These curtains are described in Exod. 26:31-37. In Jesus' day, in Herod's remodeled Temple, this curtain was 60' by 30' and about 4" thick! If the outer one was ripped all worshipers in the different outer courts would have seen it. This seems to show that the way to intimate fellowship with God has been reestablished by Christ's death (cf. Gen. 3:15; Exod. 26:31-35). In Matt. 27:51-53 other miracles are recorded as attesting signs." 23:46 "Jesus, crying out with a loud voice" This is paralleled in Matt. 27:50, but His words are not given Mark 15:37, but His words are not given John 19:30, where Jesus says, "It is finished" ▣ "into Your hands I commit My spirit" This is a quote from Ps. 31:5. The term "spirit" refers to the human person. SPECIAL TOPIC: SPIRIT (pneuma) IN THE NT ▣ "He breathed His last" The last exhalation was seen as the departing of the spirit (expiring). The same Hebrew word (ruah, BDB 924) denoted (1) breath; (2) spirit; and (3) wind. Therefore, this is a Semitic idiom for death (cf. TEV). SPECIAL TOPIC: BREATH, WIND, SPIRIT 23:47 "when the centurion saw what had happened, he began praising God saying, 'Certainly this man was innocent'" Matthew (27:54) and Mark (15:39) have "a son of God." Robert L. Plummer catches the essence of this phrase when he translates "he was a good man and quite right in calling God His Father." This is not a sign that this Roman guard was saved, but he recognized that Jesus was an extraordinary man and died in a very unusual manner. The NET Bible (p. 1882) has an interesting comment, "Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion)." Here is my commentary from Matt. 27:54: "There is no ARTICLE with son. This implied that although this soldier was surely impressed by all that happened he was not converted. He asserts Jesus was "a son of God," not Lord. However in the parallel in Luke 23:47 he is proclaiming Jesus as righteous or innocent. The irony is that this Roman soldier saw what the Jewish leaders did not (cf. Matt. 27:19; John 1:11). This is literally "this man was a son of God." The image of God in mankind has been restored! Intimate fellowship is again possible. However the absence of the ARTICLE does not automatically mean it is not DEFINITE (cf. Matt. 4:3,6; 14:33; 27:43; and Luke 4:3,9). This was a hardened Roman soldier. He had seen many men die (cf. Matt. 27:54). This may be "the focal passage" of Mark because this Gospel was specifically written to Romans. It has many Latin words and very few OT quotes. Also Jewish customs and Aramaic phrases are translated and explained. Here is a Roman centurion professing faith in a crucified Jewish insurrectionist! It is possibly purposeful that passers by, chief priests, and even fellow prisoners mock Jesus, but the Roman centurion responds in affirmation and awe!" 23:49 "all the crowd" This is obviously hyperbolic because the Jewish leaders were not grieved over Jesus' death. ▣ "beating their breasts" This was a sign of grief and/or repentance (cf. Luke 18:13). Many of the crowd who stayed to the very end were Jesus' supporters and friends (but no Apostles except John, cf. John 19:20-27). The women who traveled with Jesus were also there (cf. Mark 15:40-41). There are several later Greek manuscript additions which intensify the grief. See Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 182. SPECIAL TOPIC: GRIEVING RITES SPECIAL TOPIC: THE WOMEN WHO TRAVELED WITH JESUS AND HIS DISCIPLES 23:49 "and the women who accompanied Him from Galilee" It is possible that this large group of women was the financial base for Jesus and the disciples during His teaching ministry. SPECIAL TOPIC: THE WOMEN WHO FOLLOWED JESUS
Lucas 23:50-56
23:50 "And a man named Joseph" He seems to have been a secret disciple, along with Nicodemus (cf. Matt. 27:57; John 12:42). However, after Jesus' death he went publicly to ask Pilate for Jesus' body (cf. John 19:38). It was dangerous to be identified as a friend of a crucified insurrectionist. As an orthodox Jew of his day, Joseph would have made himself ceremonially unclean to observe the Passover Sabbath by: going into a Gentile house touching a dead body However, he may have been attempting to remove the curse of Deut. 21:22-23. Usually the Romans let the bodies of the crucified remain unburied at the place of death, but because the Jews were so squeamish about unburied bodies, the Romans allowed them to bury their dead. ▣ "a member of the Council" See SPECIAL TOPIC: THE SANHEDRIN ▣ "a good and righteous man" Joseph had become a believer (cf. Matt. 27:57), but this phrase is a Hebrew idiom of his standing within Judaism. This does not imply his sinlessness, but that, like Noah (cf. Job 1:1), they had responded positively to all they understood of God's will and way. Nicodemus would have been seen in this same way (cf. John 3:1). 23:51 "(he had not consented to their plan and action)" This is a comment from the author and his research (cf. Luke 1:1-4). SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH ▣ "Arimathea" The term means "height" and is apparently another name for the city of Ramah (BDB 928), which was located five miles northeast of Jerusalem. ▣ "who was waiting for the kingdom of God" This is an IMPERFECT MIDDLE (deponent) INDICATIVE. SPECIAL TOPIC: THE KINGDOM OF GOD 23:52 "this man went to Pilate" This would have made him ceremonially unclean to participate in the high Sabbath of Passover week. This would also have identified him with Jesus, a crucified insurrectionist. This was a bold and decisive act. SPECIAL TOPIC: PONTIUS PILATE ▣ "asked for the body of Jesus" Normally the Romans left the bodies on the cross to decay, as a deterrent to rebellion. These bodies were the property of Rome. They were usually not given back to the families for proper burial, which was especially important to Jews. This was a special, unusual request. It was granted because of the Jewish sensibilities about dead bodies ceremonially polluting the land during the Passover season. 23:53 "wrapped it in a linen cloth" Nicodemus was also there (cf. John 19:39-40). They quickly prepared Jesus' body (i.e., because of the rapid approach of the Sabbath at 6 p.m.) according to Jewish tradition. The Jews did not practice embalming as the Egyptians did, but they had a set procedure involving linen wraps and spices. SPECIAL TOPIC: BURIAL PRACTICES ▣ "in a tomb cut into the rock" This is another fulfillment of predictive prophecy (cf. Isa. 53:9; Matt. 27:66). Jesus was not buried in the ground, but in Joseph's family crypt. It was hollowed out of a rock cliff and would have included several burial slabs. There were many of these in the Jerusalem area. ▣ "where no one had even lain" This phrase has three negatives! The VERB is a PERIPHRASTIC IMPERFECT PASSIVE. The tomb was prepared, but had never held a corpse (cf. John 19:41). 23:54 "It was the preparation day" In Jesus' day Passover was an eight-day feast (Feast of Unleavened Bread and Passover, cf. Exodus 12); thus, it had two Sabbaths. This term can also refer to the normal preparations for a Sabbath or the special preparations for the Passover meal. ▣ "and the Sabbath was about to begin" Let me quote from my commentary on Mark 15:42, "where the evening had already come": "Mark is the only Gospel that mentions this. Exodus 12:6 has "evenings" as if there were two: (1) 3:00 p.m. ‒ 6:00 p.m. and (2) 6:00 p.m. and later. Context implies it must have been after 3:00 p.m. (the time of the evening sacrifice), but before 6:00 p.m. (the start of the Passover Sabbath, which would have been the 15 th of Nisan)." SPECIAL TOPIC: PASSOVER SPECIAL TOPIC: SABBATH 23:55 "the women who had come with Him out of Galilee followed" See SPECIAL TOPIC: THE WOMEN WHO FOLLOWED JESUS 23:56 "they returned and prepared spices and perfumes" Although these women had seen Joseph and Nicodemus prepare and place the body of Jesus in a tomb, apparently because of the time limitations (i.e., between 3 ‒ 6 p.m.) something of the normal Jewish burial procedures (possibly the aromatic candles or some particular spices) may have been left out, and these women were going to properly finish the traditional procedures. SPECIAL TOPIC: BURIAL SPICES
Lucas 23:56
23:56b "the commandment" This refers to Exod. 20:8-11 or Deut. 5:12-15. These were still Jewish people who respected and obeyed the Mosaic Law. SPECIAL TOPIC: TERMS FOR GOD'S REVELATION