Down to Earth But Heavenly Minded

What does Luke Chapter 23 mean?

Luke 23 records the civil trials of Jesus, as well as His crucifixion, death, and burial. The long-time plan of the Jewish religious leaders (Mark 3:6) is finally coming to fruition. This was enabled by the betrayal of Judas, Jesus’ own disciple (Luke 22:1–6). The Sanhedrin sent servants and soldiers to arrest Jesus in the dead of night. They beat Him, interrogated Him, and got Him to claim He is the Son of God (Luke 22:47–71). They believe they have sufficient charges against the Mosaic law to condemn Jesus, but they’re afraid of the people (Luke 22:2) and they aren’t authorized to execute people (John 18:31). They want the Roman governor, Pilate, to execute Jesus. So, they take Jesus to Pilate and use the teaching that the Messiah will be king to claim Jesus is a threat to the emperor.

Luke 23:1–5 transitions the narrative from the trials conducted by the Jewish religious leaders to those before the civil leaders Pilate and Herod Antipas. The religious leaders have the charge of blasphemy they need to justify trying to get Pilate to kill Jesus: He claims to be the Christ (Luke 22:66–71). The Christ is the Son of David whom God promised would reign over Israel (2 Samuel 7:12–16). If Jesus is the Christ, and the Christ is king, Jesus—so the Sanhedrin say—must be planning to rebel against the emperor. In addition, they claim Jesus misleads the Jews and encourages them to not pay taxes. Despite those efforts, Pilate finds Jesus has done nothing worth punishment. Matthew 27:11–14, Mark 15:1–5, and John 18:28–33 also cover this first meeting with Pilate; John 18:34–38 includes more detail on Jesus and Pilate’s conversation.

In Luke 23:6–12, Pilate realizes Jesus is from Galilee and sends Him to Herod Antipas. Antipas has been wanting to see Jesus for a long time, and he’s elated (Luke 9:7–9). The meeting doesn’t go as he’d hoped: Jesus refuses to speak. Antipas allows his soldiers to humiliate Jesus then sends Him back to his new friend Pilate. Only Luke includes this trial.

Luke 23:13–19 records Pilate’s second attempt to free Jesus. He reiterates that Jesus has done nothing illegal. Pilate offers to scourge Jesus before letting Him go. The religious leaders demand that Jesus be taken away and Barabbas, a convicted insurrectionist and murderer, be released. Matthew 27:15–21 and Mark 15:6–11 give a bit more detail about Barabbas.

In Luke 23:20–25, Pilate tries again to convince the religious leaders to let Jesus go. He asks why they desire Jesus’ death and offers to punish Jesus and release Him. John 19:1–16 describes how Pilate “punishes” Jesus and includes a last conversation between Pilate and Jesus. But the leaders have convinced people to continue to demand the release of Barabbas and add that they want Jesus crucified (Matthew 27:20–26; Mark 15:12–15). Pilate concedes. John 19:1–16 describes how Pilate “punishes” Jesus; this is an attempt to convince the leaders to let Jesus go. The passage includes a last conversation between Pilate and Jesus.

Luke 23:26–31 describes Jesus’ journey to the cross. The soldiers force Simon of Cyrene to carry the cross beam. Some women mourn for Jesus, but Jesus tells them things are going to get worse for them in the future. Neither Matthew 27:27–32 nor Mark 15:16–21 mention Jesus’ short conversation with the women.

Luke 23:32–43 outlines the insults thrown at Jesus while He hangs from the cross. These come from religious leaders, the soldiers, and one of the thieves. The religious rulers make the point that if He’s the Christ, He should be able to save Himself; the soldiers and one of the thieves repeat this. Jesus asks God to forgive them, and one of the thieves sees his chance. He asks Jesus to save him; Jesus promises He will. Matthew 27:33–44, Mark 15:22–32, and John 19:17–27 add different details.

In Luke 23:44–49, Jesus dies and the bystanders react. The land goes dark as Jesus commits His spirit to the Father and breathes His last. The temple curtain tears. The centurion overseeing the execution realizes Jesus is innocent, and the bystanders beat their chests in mourning. Meanwhile, the women who follow Jesus and other acquaintances stand at a distance, watching. Again, Matthew 27:45–56, Mark 15:33–41, and John 19:28–30 include specifics Luke doesn’t.

Luke 23:50–56 gives a summary of Jesus’ burial. Joseph of Arimathea asks for Jesus’ body and buries it. Some of the women who follow Jesus watch, then prepare spices and perfumes to add later. Then they rest for the Sabbath. Mark 15:42–47 includes much of the same material. Matthew 27:57–66 includes similar material and additionally describes how the Pharisees ask Pilate permission to secure the tomb so the disciples can’t steal Jesus’ body. John 19:31–42 adds that the soldiers break the legs of the thieves but only pierce Jesus’ side; he also gives more detail about how Joseph and Nicodemus bury Jesus.

Luke 24 records the resurrection of Jesus and its discovery by His followers. Luke then presents a sequel to explain to Theophilus how the disciples react to Jesus’ ascension and their efforts to build the church: the book of Acts (Acts 1:1–4).

Chapter Context
Luke 23 records Jesus’ civil trials, crucifixion, and burial. The members of the Sanhedrin have put Jesus through three trials in their attempt to convince Pilate He’s a threat (Luke 22:47–71). Their case is weak, but their political influence is powerful enough to force Pilate’s hand. Jesus is executed. Three days after Joseph of Arimathea buries Jesus, Jesus reappears on the road to Emmaus where He explains Messianic prophecies in Jewish Scriptures. After spending time with His followers, Jesus ascends into heaven (Luke 24) and the disciples build the church (Acts).

Verse by Verse

Verse 1. Then the whole company of them arose and brought him before Pilate.

It is early Passover morning. The night prior, members of the Sanhedrin had held three different trials. They’ve been scrambling to find someone who could testify that Jesus is guilty of a capital offense (Luke 22:63–71; Mark 14:53–65).

Their situation is delicate. They need Jesus to be guilty of the Mosaic law so they can justify continuing their investigation. But even if they find legal justification to execute Him, they can’t get their own hands dirty. If they overtly kill Jesus, the people who listen to His teaching and benefit from His miracles will rise against them (Luke 22:2). So, they also need Jesus to be guilty of a capital offense according to Roman law. That way, Pilate will be responsible for His death.

The trials the night before were fishing expeditions to find the right charges. Unfortunately for the Sanhedrin, few of the witnesses gave actionable testimony and none of them agreed. Eventually, as if to aid their efforts, Jesus affirmed that He is the Messiah and will receive power and authority from God (Matthew 26:63–64). This is what the Sanhedrin needs: they believe His statements blaspheme God and threaten the emperor.

The language used to identify the members of the group gets a little confusing. Here, the text says, “the whole company.” The next verse (Luke 23:2) says, “And they began to accuse him.” The truth is, there is at least one member of the Sanhedrin—Joseph of Arimathea—who “had not consented to their decision and action” (Luke 23:51). It may be that Joseph knows he is in a dangerous position and skips these meetings.

Context Summary
Luke 23:1–5 records how the Jewish religious leaders take Jesus to Pilate after questioning Him for most of the night (Luke 22:54–71). The Sanhedrin tries to convince Pilate that Jesus is a threat to the empire because He claims to be king. Their accusations include half-truths and outright lies, but Pilate does not find Jesus guilty. When Pilate discovers Jesus is from Galilee, he sends Him to Herod Antipas who happens to be in town for the Passover. Matthew 27:11–14 and Mark 15:1–5 record much of the same information; John 18:28–38 includes a conversation Pilate has with Jesus.

Verse 2. And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.”

The Sanhedrin is bringing Jesus to Pilate. Jesus’ popularity with the people is too great and they want Jesus dead. But they don’t want to be personally responsible or the people who love Jesus may turn on them (Luke 22:2). Plus, they aren’t legally allowed to execute someone (John 18:31). They have spent the night trying to find how they can blame Jesus for capital offenses against both the Mosaic and the Roman laws (John 18:19–24; Mark 14:53–65; Luke 22:66–71).

The charge that Jesus misleads the Jews is a vague introduction to the specific crimes Jesus’ accusers say He commits against the Jews and Rome. The wording infers that Jesus’ accusers are denouncing what they say Jesus is teaching: that Jews should not give tribute to Caesar and that He is the Christ and King of the Jews.

The charge that Jesus told the Jews they shouldn’t pay taxes is absurdly false. Jesus specifically told them that they owe taxes to Caesar and so they should pay them (Luke 20:19–26). Considering the lengths the religious leaders went through to find credible witnesses for credible accusations against Jesus, it’s confusing as to why they would claim this now (Mark 14:55–59). It’s unlikely Pilate would know the charge is false, but it should catch his attention: as financial administrator of Judea and Samaria, Pilate is responsible for collecting those taxes and sending them to Rome.

The third charge is both true and significant. Jesus does claim to be the Christ (Mark 14:61–62). The Messiah is the Son of David, the King of the Jews (2 Samuel 7:12–16). The religious leaders can word this to claim that Jesus, by claiming to be king, is starting an insurrection against the emperor.

Verse 3. And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.”

This is the first time Pilate questions Jesus. Members of the Sanhedrin have brought Jesus to Pilate with two specific charges: First, they claim Jesus is a threat to Pilate’s ability to collect taxes because He tells Jews they don’t have to pay. Second, Jesus is labeled a threat to the emperor because He claims to be king (Luke 23:2).

The first charge is odd; at least once, Jesus paid the temple tax only after being challenged (Matthew 17:24–27). But He specifically told the scribes and chief priests to pay the Roman tax (Luke 20:21–25).

Jesus’ accusers arrive at the charge that He claims to be king through His assertion that He is the Messiah, heir of David, promised to receive the throne and dominion over the world forever (Mark 14:61–62; 2 Samuel 7:12–16; Daniel 7:13–14). Pilate knows Jesus is not about to storm Jerusalem and try to drive out himself and his soldiers. Later, Jesus will affirm that His kingdom is not of this world—if it were, His army would not have let Him be arrested (John 18:33–37).

A few different times, Jesus responds to volatile questions with “You have said so” or “You say that I am” (Matthew 26:25, 64; Luke 22:70; John 18:37). It seems to be a general agreement but with a reluctance to affirm the specifics.

Matthew 27:13–14 and Mark 15:4–5 say that Jesus made no reply to Pilate. Isaiah 53:7 prophesies that the Suffering Servant would be silent and not open his mouth. Luke 23:3 and John 18:34–37 seem to contradict this. Jesus does speak to Pilate, but He does not offer a defense. He doesn’t refute what the Sanhedrin accuses Him of; He doesn’t try to get Pilate to declare Him innocent. When sent for questioning by Herod Antipas, Jesus says nothing (Luke 23:6–12).

Verse 4. Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.”

The “whole company” of elders, chief priests, and scribes has brought Jesus to Pilate (Luke 22:66; 23:1). The chief priests and elders have turned a crowd against Jesus, as well (Matthew 27:20). As a group, they want Pilate to convict Jesus of a capital offenses and crucify Him. Yet not all individuals in the group agree (Luke 23:50–51). They introduce Jesus as “this man” (Luke 23:2) a derogatory, dismissive term. Pilate repeats their phrase as if to say Jesus is harmless.

This is the first of four times in the chapter where Pilate shows he believes Jesus is innocent, and the first of three times he states it plainly. Pilate will repeat his findings after Jesus returns to Herod (Luke 23:13–14). When the crowd responds with calls that Pilate should take Jesus and release Barabbas, Pilate tries to release Jesus (Luke 23:20). They shout to crucify Jesus, and Pilate again asks what Jesus has done (Luke 23:22).

Here, when the chief priests press, Pilate sends Jesus to Herod Antipas. Ironically, Antipas has referred to himself as “King Herod” for years (Mark 6:14). Josephus, in The Wars of the Jews 2.181, explains that when Antipas finally asks emperor Caligula to be granted the title “king,” Agrippa brings to light Antipas has enough weapons for 70,000 soldiers. Instead of giving Antipas more power, Caligula sends him into exile in Spain.

Pilate knows that Jesus claiming to be king doesn’t mean He’s a threat. He’s a poor itinerant teacher. If He had a history of trying to grasp for power and suddenly showed up with several thousand soldiers—or even armed laborers—then He would be a threat. Later, Pilate will attack a group of Samaritans on Mount Gerizim. Contrary to what He seems to think, they are not armed; they are farmers caught under the influence of a false prophet who claims to know the location of artifacts left by Moses. Pilate’s vicious response leads to his removal. This is recorded in Josephus’ Antiquities of the Jews 18.4.1–2.

We don’t know who the “crowd” is. Jerusalem is filled with tens- or hundreds of thousands of people. It’s unlikely this crowd is the same that accompanied Jesus during the triumphal entry (Luke 19:28–40). In a few years, Jews in Jerusalem from Cyrene, Alexandria, Cilicia, and southwest modern-day Asia Minor will kill Stephen. A couple of decades later, Paul will be attacked by people from the province of Asia (Acts 6:9; 21:27). The crowd that demands Jesus’ death may be made of Jews who have traveled for the Passover from the Roman Empire who don’t know anything about Jesus. It would be disconcerting to finally return to Jerusalem to worship at the temple and discover—they think—a false prophet is claiming to be the Christ.

Verse 5. But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.”

Pilate begins to face the doggedness of ancient Jerusalem’s religious leaders. They have brought Jesus to him with a curious list of charges: “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king” (Luke 23:2). In the few moments Pilate has had to question Jesus, he can tell Jesus isn’t a threat. He has no army. His closest followers fled as soon as the soldiers arrived to arrest Him. Even the two who have swords are nowhere to be found.

Pilate gives his verdict: “I find no guilt in this man” (Luke 23:4).

The Sanhedrin tried to frame the issue in a way which would grab Pilate’s attention. They say Jesus refused to let the Jews pay the Roman tax Pilate is responsible for collecting. This doesn’t seem to work—in part because it’s a complete lie (Luke 20:19–25). So, they try a different strategy. They claim Jesus is a threat to Pilate’s responsibility to keep peace in his territory: Judea. This is odd because the Gospels record very few events of Jesus inside Judea except in Jerusalem and those towns between the Jordan River and Jerusalem. The Jewish rulers seem to add Galilee because Jesus has spent much more time in that district.

Critics can legitimately point to a few occasions in which Jesus stirred up the people. Most recently was the triumphal entry and the cleansing of the temple (Luke 19:28–40, 45–46). Another is when Jesus miraculously fed thousands of people and the crown wanted to make Him king (John 6:1–15). But Jesus never unified an army against Rome or threatened Pilate’s authority: He did threaten the popularity of the religious leaders (John 11:45–53).

By mentioning that Jesus spends time in Galilee, the leaders accidentally give Pilate an avenue for escape. Pilate knows that Herod Antipas, the tetrarch of Galilee, is in Jerusalem. He sends Jesus to Antipas in hopes someone closer to the situation can explain what is going on. Antipas is more than glad to do what he can (Luke 23:6–12).

Verse 6. When Pilate heard this, he asked whether the man was a Galilean.

The Sanhedrin has gathered a crowd and is pushing Pilate to convict Jesus of a capital crime against Rome. Their argument is weak. They claim that Jesus is a threat to Pilate’s ability to collect taxes—which is a lie—and his ability to keep the peace—which is unproven. They also say that Jesus claims to be the king of the Jews which places Him in rebellion against Caesar (Luke 23:1–2).

Pilate doesn’t believe any of it. He can play the paranoid Roman leader as well as any other and he sees no threat in Jesus’ actions except against the Jewish leaders (Matthew 27:18; Luke 23:4). But when they mention Jesus riles up the people in Galilee, he sees his chance. Herod Antipas, tetrarch of Galilee and Perea, is in Jerusalem. If Jesus is guilty of crimes against the Rome-authorized leadership, it will be in Galilee, not Judea. Pilate sends Jesus to Antipas who has wanted to talk to Jesus since he first heard of Him (Luke 9:7–9; 23:7–8).

Herod Antipas is the son of Herod the Great, who ordered the deaths of the baby boys in Bethlehem shortly after Jesus’ birth (Matthew 2:16–18). His mother is Malthace, a Samaritan woman. Herod the Great’s father was an Edomite—a descendant of Esau (Genesis 36:1)—whose people had converted to Judaism some time before. He was raised as a Jew. The Herods consider themselves Jewish in terms of religion and culture, if not strictly genetically. So, it’s expected that Antipas would be in Jerusalem for Passover.

Context Summary
In Luke 23:6–12, Pilate discovers Jesus is from Galilee. So, he sends Him to Herod Antipas who is also in Jerusalem. The Sanhedrin charged Jesus with crimes which Pilate thinks are meaningless. Pilate hopes Antipas can uncover the truth (Luke 23:1–5). Antipas is delighted to have a chance to speak with Jesus. But he becomes disappointed when Jesus refuses to speak—even as council members shout their accusations. Antipas returns Jesus to Pilate, and the two become fast friends, although Pilate still has the Sanhedrin to deal with. Luke is the only gospel writer to include Jesus’ trial before Antipas.

Verse 7. And when he learned that he belonged to Herod ‘s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time.

Pilate is trying to free himself from a dilemma. Jewish religious and civil leaders of Jerusalem have brought him a traveling teacher named Jesus. They accuse Him of such vague and unprovable crimes that Pilate is at a loss. Despite what the leaders—and the crowds they have gathered—say, Pilate knows Jesus is innocent. He doesn’t keep Jews from paying their taxes, He isn’t leading a rebellion, and He isn’t trying to install Himself as king (Luke 23:1–4).

During their appeals, Jewish leaders reveal that Jesus has ties to Galilee. Pilate seizes on this idea. Herod Antipas is the tetrarch, or “leader of a quarter,” of Galilee. Judea is Pilate’s own territory: he knows Jesus hasn’t caused any threatening disturbances. If He has caused issues in Galilee, it’s Antipas’s problem. So, Pilate sends Jesus to Antipas who just happens to be in Jerusalem for Passover (Luke 23:5–6).

“Herod” is a family name. In the Bible, it’s used by Herod the Great (Matthew 2; Luke 1:5), Herod Agrippa I (Acts 12), and Herod Agrippa II (Acts 23:35). It is most often used of Herod Antipas, son of Herod the Great and tetrarch over Galilee and Perea at the time of Jesus’ ministry. Antipas is also referred to as “king” although the emperor never gave him that rank.

It is Antipas who is married to the wife of his brother Philip (Mark 6:17). Upon the death of Herod the Great, Antipas, Archelaus, Philip, and Salome were given authority over his territory. About ten years later, Archelaus lost his authority; his territory, Judea, was placed under a series of Roman governors, including Pilate.

Antipas ruled Galilee and Perea for over forty years. John the Baptist, who seems to have worked around the Jordan River between Judea and Perea, condemned Antipas for his adultery and crimes against his brother. Antipas arrested and eventually killed John (Mark 6:17–29).

When Jesus’ fame reaches Antipas, he is puzzled and half-believes John has risen from the dead (Mark 6:16). Pilate gives Antipas the chance to speak with this man he’s heard so much of.

Verse 8. When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him.

Herod Antipas is the “tetrarch” over Galilee and Perea. He is the son of Herod the Great. Here, he finally gets a chance to meet Jesus. Although he is the ruler of the territory where Jesus has spent most of His ministry, Antipas’s palace is in Perea, on the other side of the Jordan River and Dead Sea from Judea. His loyal followers have been trying to destroy Jesus for years (Mark 3:6), but Antipas knows Jesus only by reputation.

Antipas does know that Jesus is somehow associated with John the Baptist. John baptized in or around Perea and regularly condemned Antipas for his relationship with Herodias, who had divorced Antipas’s brother Philip. Herodias hated John and convinced Antipas to arrest him, but Antipas would not kill John. He liked to hear John’s teaching and he feared both John and the people who believed John was a prophet (Matthew 14:1–12). Eventually, Herodias’s machinations forced Antipas to have John beheaded (Mark 6:17–29).

Antipas heard of Jesus’ ministry after John had died. Members of his court speculated that Jesus was Elijah or a new prophet in the same fashion as those from the Jewish Scriptures. Antipas believed John had risen from the dead (Mark 6:14–16). Antipas wants to meet with Jesus, to see who He is and witness for himself some of the miracles Jesus performs. That doesn’t mean Antipas’s curiosity is benevolent. At one point the Pharisees warned Jesus that Antipas wanted to kill Him. Jesus called Antipas a “fox,” and then said He had work to do but then He would go to Jerusalem where Antipas would get his wish (Luke 13:31–33).

Verse 9. So he questioned him at some length, but he made no answer.

Jewish religious leaders insist Jesus deserves death for a crime against Rome. Pilate knows they’re lying (Matthew 27:18). But he’s on good terms with the high priest Caiaphas; he keeps him installed as high priest for almost twenty years. He doesn’t want to antagonize the Sanhedrin, which is far more a threat to civic peace than Jesus. So, he tries to find an out (Luke 23:1–5).

Herod the Great and his descendants who remain in Jewish territory are Edomite and Arabic. But culturally and religiously, they’re Jewish, at least nominally. That means Herod Antipas, the tetrarch of Galilee, is in Jerusalem to celebrate Passover. When Pilate learns from the Jewish leaders that Jesus is from Galilee, he sends Jesus to the highest-ranking “Jew” in the city (Luke 23:6–7).

Antipas is elated. He has heard about Jesus and even worried that Jesus is John the Baptist raised from the dead (Mark 6:14–16). He both wants to kill Jesus (Luke 13:31) and see what is causing so much commotion. He’s hoping to witness some of the miracles people have been claiming Jesus performs (Luke 23:8).

Antipas spends a significant amount of time questioning Jesus, but he’s disappointed. Jesus won’t perform for him. He won’t even speak. In that way, Jesus is fulfilling part of the prophecy of the Suffering Servant:

He was oppressed, and he was afflicted,
yet he opened not his mouth;
like a lamb that is led to the slaughter,
and like a sheep that before its shearers is silent,
so he opened not his mouth (Isaiah 53:7).

Scholars speculate that Jesus refuses to speak to Antipas because Pilate has already called Him innocent (Luke 23:4). That would make further questioning a sign that the trial is unjust. But a pattern in the Gospels reveals something additional.

Jesus speaks to identify Himself. When Jesus is before the chief priests, scribes, and elders, He identifies Himself as the Christ, the Son of God (Matthew 26:63–64; Mark 14:61–62; Luke 22:67–70). In the same way, Jesus says enough to let Pilate know that He is king but He is not a threat (Matthew 27:11–12; Mark 15:2–5; Luke 23:3; John 18:33–38; 19:8–11).

Yet Jesus never defends Himself against specific charges, either to the Jewish leaders (Matthew 26:62–63; Mark 14:60–61) or to Pilate (Matthew 27:12–14; Mark 15:3–5). However, He is willing to point out that His accusers are cowards without a case (John 18:20–23).

Jesus’ trial before Antipas is consistent with this. Antipas is questioning Him, but they’re not having a serious and private conversation. The religious leaders of Jerusalem are right there, slandering Him (Luke 23:10). Jesus does not defend Himself against the charges the Jewish leaders make. He doesn’t even open His mouth. He could make an exceptionally good case for His innocence, but He must go to the cross.

Jesus knows Antipas is a “fox” (Luke 13:32), and that interacting with him would be a waste of time.

Verse 10. The chief priests and the scribes stood by, vehemently accusing him.

Jewish religious leaders bring Jesus to Pilate. They hope their accusations will convince Pilate that Jesus has broken the Roman law and qualifies for execution. Unfortunately for them, their charges are weak. Pilate knows Jesus is innocent (Luke 23:1–4; Matthew 27:18).

When Pilate learns Jesus is from Galilee, he sees a way to keep his good relations with the high priest but avoid accountability. Herod Antipas, the tetrarch of Galilee and a cultural Jew, is in Jerusalem for Passover. Pilate sends Jesus and His accusers to Antipas (Luke 23:5–7).

Antipas is delighted to take Jesus. When Antipas first heard of Jesus, he thought back to John the Baptist, whom he’d beheaded. Antipas wondered if Jesus were John resurrected (Luke 9:7–9; Mark 6:14–16). He’s grateful for the chance to question Jesus and maybe see a few miracles (Luke 23:8). Antipas keeps Jesus for some time. He questions Jesus, but Jesus refuses to respond (Luke 23:9). From Jesus’ arrest to His crucifixion, He will answer questions about His identity (Luke 22:67–70; 23:3), but He will not defend Himself against legal charges (Mark 14:60–61; Mark 15:3–5).

We don’t know what charges they bring against Jesus before Antipas. They told Pilate that Jesus stirs up the people, “misleads” the nation, forbids the Jews to pay Roman taxes, and claims to be the Christ, a king (Luke 23:2, 5). But just as Pilate doesn’t see Jesus as a threat, neither does Antipas (Luke 23:15). Antipas and his soldiers humiliate Jesus and give Him royal robes before sending Him back to Pilate (Luke 23:11).

Verse 11. And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate.

Pilate knows the charges against Jesus are false (Matthew 27:18). Yet he can’t dismiss the case without damaging his good relationship with the high priest. However, he may be able to shift the responsibility to someone else: someone with whom he is not on good terms (Luke 23:1–6, 12).

Pilate discovers that Jesus is from Galilee, the territory ruled by Herod Antipas. He knows Antipas is in Jerusalem. So, he sends Jesus to Antipas. The religious leaders who are charging Jesus follow. Antipas welcomes the intrusion (Luke 23:7–10). He has wanted to speak with Jesus—and maybe witness Jesus’ supernatural power—ever since Jesus’ ministry became popular (Luke 9:7–9). Antipas even thought Jesus might be John the Baptist brought back to life, which would be startling since Antipas had beheaded John (Mark 6:14–29).

But Jesus refuses to speak. The chief priests and scribes are there, loudly declaring Jesus’ guilt. They don’t seem to notice that throughout the many trials before the crucifixion, Jesus never defends Himself against their charges (Mark 14:60–61; Mark 15:3–5). In addition, Antipas is irrelevant to Jesus. Antipas’s authority comes from Rome, but he has no authority over Jerusalem, and it is in Jerusalem that Jesus must die (Luke 13:33).

The Jewish religious leaders have condemned Jesus. Pilate, not Antipas, is the representative of Rome who will sentence Him to crucifixion. That doesn’t mean Antipas is harmless. Before he sends Jesus back to Pilate, Antipas does his best to humiliate Jesus. The King James Version says Antipas “set him at nought” or acts as if Jesus is nothing. The royal robes are a mockery Jesus will carry until His march to the cross. But the entire experience has an unexpected result: Pilate and Antipas, who until this point had been enemies, find themselves on better terms (Luke 23:12).

Verse 12. And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.

Herod Antipas, the son of Herod the Great, is of Arab and Edomite descent but nominally observes Judaism. He is the tetrarch of Galilee and Perea. Pilate is a Roman military officer and governor of Judea. Antipas is sympathetic to the Jews; Pilate’s job is to keep order and collect taxes.

Dr. Darrell Bock, in his commentary Luke: 9:51—24:53, gives several potential reasons that Herod Antipas and Pilate might have been enemies.

Pilate hung shields in Herod’s palace. The act displayed the fact that Antipas is subject to Rome, but the Jewish people appealed to Tiberius who ordered Pilate to move them to a pagan temple in Caesarea. Philo recorded this in Embassy to Gaius 38.299–305.

Pilate apparently killed a group of Galileans who had come to Jerusalem to sacrifice (Luke 13:1). We don’t have any other information about this, but as Galileans, they would have been Antipas’s subjects.

Emperor Tiberius’s lieutenant had been Sejanus who was known for his cruelty and his hatred of Jews. It’s possible once Sejanus was dead, Pilate felt free to be more open to a friendship with Antipas. This theory, however, doesn’t seem to mesh with Pilate’s long-time good relationship with Caiaphas the high priest.

Another theory is when Pilate wanted money from the temple treasury to build a waterway to Jerusalem, the Jews rebelled, and Pilate scattered assassins around a crowd who killed the Jews with daggers. Some think the Jews were Galileans and Antipas was angry Pilate killed his people, but it’s unknown if that’s true.

Whatever the cause, Pilate’s invitation to have a say in Jesus’ fate seems to thaw old animosity. Antipas humiliates Jesus but returns Him to Pilate with the same decision: Jesus is innocent (Luke 23:14–15). This makes their own guilt even more egregious as they fulfill Psalm 2:1–2:

“Why do the nations rage
and the peoples plot in vain?
The kings of the earth set themselves,
and the rulers take counsel together,
against the LORD and against his Anointed…”

Verse 13. Pilate then called together the chief priests and the rulers and the people,

This is the second of three trials Jesus faces before Pilate. In the first, the chief priests, scribes, and elders brought Jesus to Pilate, charging Him with agitating and misleading the people, keeping them from paying taxes, and claiming He was a king. Pilate quickly determined that Jesus is innocent (Luke 23:1–4).

When Pilate found out Jesus is from Galilee, he sent Him to Herod Antipas, the ruler of Galilee, who happened to be in Jerusalem. Antipas had wanted to see Jesus but found himself disappointed when Jesus refused to perform any miracles or even defend Himself against the Jewish leaders’ vehement accusations. Antipas mocked Jesus and sent Him back to Pilate (Luke 23:6–12).

Pilate again explains to the Sanhedrin that Jesus is innocent: he knows it and Antipas knows it. Jesus has not committed a capital offense; He does not deserve death. To appease them, Pilate offers to flog Jesus and then let Him go (Luke 23:14–16).

The representatives of the Jewish people reject Pilate’s offer. The “chief priests” have a particular amount of political power. The Mosaic law talks about chief priests and describes the role of the high priest. However, at this time, the high priest was appointed by the Roman governor, meaning the “chief priests” and high priest were not an accurate reflection of the priestly role as prescribed in the Mosaic law. That brought a level of political stability to the region but invited corruption as well. The “rulers” are non-priest leaders including scribes and elders: experts in the Law and prominent businessmen. These three categories of men make up the Sanhedrin, although not everyone in the Sanhedrin wants Jesus to die (Luke 23:50–51).

The “people” are a crowd that the chief priests and elders have persuaded to their side. The leaders convince the crowd to demand that Pilate release a murderer and crucify Jesus (Matthew 27:20). They have done what they accused Jesus of doing: stirred up a crowd that threatens Pilate’s ability to keep the peace.

Context Summary
Luke 23:13–19 contains Pilate’s next attempt to convince the Sanhedrin that Jesus has done nothing worthy of death. He even offers to scourge Jesus before releasing Him. The Sanhedrin won’t listen. Instead of Jesus, they’d rather Pilate release the insurrectionist Barabbas. Matthew 27:15–21 and Mark 15:6–11 roughly follow the same timeline, but John 18:39—19:5 includes details about what Jesus endures at the hands of Pilate’s guards.

Verse 14. and said to them, “You brought me this man as one who was misleading the people. And after examining him before you, behold, I did not find this man guilty of any of your charges against him.

Pilate is telling Jewish religious leaders and the crowd they’ve gathered that he still can’t find any law which Jesus has broken. He questioned Jesus and he had Herod Antipas question Him, and both think Jesus is innocent.

Earlier that morning, chief priests, scribes, and elders had taken Jesus to Pilate claiming, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king” (Luke 23:2). They also say, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place” (Luke 23:5).

The great irony is that Jesus is Christ and He is a king. He is not misleading people. It is the religious leaders who are deceptive, as they insist Jesus does not fit the Old Testament prophecies of the Messiah. They know He does, but they are envious of His popularity (John 11:45–53). Pilate is savvy enough to realize this (Matthew 27:18).

This is the second of three times Pilate declares Jesus’ innocence (Luke 23:4, 22). In fact, this seems to be Luke’s theme of the chapter: everyone knows Jesus is innocent but the Jewish leaders and crowd continue to insist He be crucified. It’s unclear what Pilate thinks about Jesus. Jesus tells him “My kingdom is not of this world” (John 18:36). Pilate may think Jesus is slightly delusional. But he knows Jesus is not a threat to the peace of Jerusalem and doesn’t deserve crucifixion.

Verse 15. Neither did Herod, for he sent him back to us. Look, nothing deserving death has been done by him.

Pilate is conducting a proper seven-stage Roman examination to determine if Jesus is guilty of a crime. He acts as if the Jewish leaders who charged Jesus with breaking Roman law are reasonable and logical men. He seems to assume they will accept this reasonable and logical ruling.

The Jewish leaders have accused Jesus of stirring up the people, telling them not to pay taxes, and declaring Himself king. Pilate doesn’t think Jesus is a threat, but the Jewish leaders insist. To gain some perspective, Pilate sent Jesus to Herod Antipas, the ruler of Jesus’ home territory Galilee. This resulted in a lengthy examination during which the chief priests and scribes passionately insisted Jesus was guilty. Jesus refused to speak. So, Antipas determined Jesus was innocent, as well (Luke 23:1–14).

Even earlier, the chief priests, elders, and scribes had held an illegal trial to try to pin down something with which to charge Jesus. They called numerous witnesses against Him, but none of their testimonies agreed (Mark 14:53–65). Here, they get their two witnesses: both Pilate and Herod Antipas declare Jesus to be innocent. Antipas’s decision is especially poignant since the Pharisees either thought he wanted Jesus dead or lied about it (Luke 13:31).

Pilate knows they’re agitated, so he offers a compromise: he will torture Jesus for a while and then release Him. Perhaps that will convince Jesus to stop making the Jewish leaders so excited (Luke 23:16). But the Jewish leaders—and the crowd they’ve agitated themselves (Matthew 27:20)—reject Pilate’s offer. They want to see Jesus hang (Luke 23:18–21).

Verse 16. I will therefore punish and release him.”

The chief priests, elders, and scribes brought Jesus to Pilate, insisting that He is committing crimes that will lead to a revolt against Pilate. Pilate considered the evidence and determined their accusations are meritless. He even sent Jesus to Herod Antipas, ruler of Galilee, for confirmation (Luke 23:1–11). Antipas, too, thinks Jesus is innocent (Luke 23:15)—a strong testimony for someone who had little love for Jesus or His followers (Mark 6:17).

Having fulfilled the procedure of a legal Roman investigation, Pilate again declares Jesus innocent. But he proposes a compromise: to have Jesus “punished” before releasing Him.

“Punish” is from the Greek word paideusas which means “discipline.” It means to educate someone so they make wise life choices, but “educate” often means to whip or scourge someone. Historical sources say that the extent of the punishment was left to the authority. Pilate may have meant to have Jesus beaten. He just wants to satisfy the blood lust of the Jewish leaders and their energetic crowd. He would prefer Jesus stop antagonizing them. The Sanhedrin will react in much the same way to the disciples when they refuse to stop talking about Jesus’ resurrection (Acts 5:40–41).

Jesus’ accusers are not so easily satisfied. They insist Pilate crucify Jesus: that He die the worst possible death. It’s not clear if Pilate has Jesus beaten here. When he finally agrees to send Jesus to the cross, Jesus is scourged: whipped to the point that the flesh is torn away from His body (Matthew 27:26; Mark 15:15; John 19:1–5). Whether because of his respect for Jesus or because of Theophilus’s sensitivities, Luke glosses over details about the violence Jesus suffers.

Verse 17. (For of necessity he must release one unto them at the feast.) KJV.

This verse is not found in the most reliable early copies of the Bible. The same idea is stated elsewhere in the New Testament (Matthew 27:15; Mark 15:6). It’s possible a scribe copied the book and added notes on the margin. A later scribe who made a copy of the copy might think the note belonged in the text. So, the note became part of the copied text. Because of the massive number of New Testament manuscripts, such copyist errors are reasonably easy to determine. Several other verses in the Bible fit this description but none create contradictions or change interpretations.

Pilate has completed his legal investigation. This determined that Jesus has not stirred up the people. He has not told them to boycott Roman taxes. Nor has He presented Himself as a king who is going to threaten Roman occupation (Luke 23:1–5, 14). However, Jewish religious leaders have riled up a crowd. Pilate knows they will not take this verdict easily, so he offers to beat Jesus and release Him (Luke 23:16).

This verse introduces the reaction of the Jewish leaders and assembled mob. They do not want Jesus released. They would rather Pilate release Barabbas, a convicted insurrectionist and murderer. They want Jesus crucified (Luke 23:18–21). Pilate continues to proclaim Jesus’ innocence, but the crowd becomes too volatile. Pilate feels he must give in or risk a rebellion led by Jesus’ accusers (Luke 23:23–25).

Verse 18. But they all cried out together, “Away with this man, and release to us Barabbas” —

Pilate has questioned Jesus and found Him innocent. Then he sent Jesus to Herod Antipas, who agreed. Finally, he has given the results of his investigation to Jesus’ accusers: the chief priests, elders, and scribes, as well as the mob they’ve enticed to their side. They won’t be satisfied if Jesus is simply released. Pilate knows this, so he’s promised to beat Him first (Luke 23:1–16).

Other Gospels note that releasing a prisoner was a Passover custom for Pilate in Judea (Matthew 27:15; Mark 15:6). It’s unclear how the fortunate prisoner is chosen, but Pilate wants it to be Jesus. He seems to give the people the option: Jesus, who has done nothing worthy of death, or Barabbas, a murderer and insurrectionist (Luke 23:19). Luke simply notes that the mob demands Barabbas; Matthew 27:17 clarifies that Pilate makes them choose. His hope was probably that the people wouldn’t side with an actual insurgent over someone like Jesus. He is wrong.

“They all” includes the crowd brought by Jerusalem’s religious leaders. Some teachers claim, strangely, that this mob are the exact same people who accompanied Jesus into Jerusalem during the triumphal entry (Luke 19:29–40). It’s possible that some who celebrated Jesus’ initial arrival turned against Him. But it’s more than a stretch to presume that all or nearly all those condemning Him now were His supporters only a few days ago.

This event happens during Passover in Jerusalem. There are tens of thousands—if not hundreds of thousands—of Jews who have come from all over the Roman Empire. The crowd at the triumphal entry likely came from the Jordan River, like Jesus, so they were from Galilee, Decapolis, and Perea. Jesus spent much of His ministry in Galilee and Decapolis; there’s little reason the people who benefited from His healing miracles would demand His death, now.

It’s more likely these Jews are from outside of the local area. When Stephen preached and performed miracles in Jerusalem, it wasn’t the locals who condemned him, it was people from northern Africa and modern-day Turkey (Acts 6:8–15). And when Paul came to Jerusalem, it wasn’t the Jews from Judea who attacked him but the Jews from the district in southwest Asia Minor (Acts 21:27–28). Devout Jews from outside of Judea and Galilee, who come to Jerusalem rarely and know little about Jesus, would be easier to influence than those who knew of Jesus and witnessed His miracles (Matthew 27:20; Mark 15:11).

Luke’s narrative highlights the fact that the nation of Israel, overall, was complicit in Jesus’ death. This doesn’t make them solely responsible for it, nor their descendants liable. Instead, it reinforces the idea that all people sin and reject God and need redemption (Romans 3:10).

Verse 19. a man who had been thrown into prison for an insurrection started in the city and for murder.

Pilate is doing almost everything he can to release Jesus. What he won’t do is take responsibility for his position and make an authoritative decision. Jesus is innocent. Pilate knows it (Luke 23:4), Herod Antipas knows it (Luke 23:15), and Jesus’ accusers know it (Mark 15:10). The governor has offered to beat Jesus before releasing Him (Luke 23:16). Now, he tries one last tactic. It is tradition that he release one prisoner during Passover. He gives the crowd a choice: Jesus or Barabbas (Matthew 27:17).

Pilate’s choice has three interesting implications.

First, his options are one man who is innocent of stirring up the people and another man who is guilty of insurrection and murder. The Jewish leaders and the crowd claim Jesus needs to die because He has led the people to rebel against Rome (Luke 23:1–5). Barabbas is unquestionably guilty. If the assembled mob chooses Barabbas, they reveal their true hearts (Matthew 27:18).

Second, Pilate not only knows Jesus is innocent (Luke 23:14), but his wife told him about her dream and its caution not to harass Jesus (Matthew 27:19). If Pilate offers a choice, and the Jews choose Jesus, Pilate may think he is morally absolved of Jesus’ murder (Matthew 27:24).

Third, “Barabbas” means “son of the father.” It may mean that he resembles his father in some way. Jesus is the perfect image of God the Father. His life reveals the nature, love, and righteousness of God (John 1:14–18; 14:7, 9; Colossians 1:15). The comparison is even deeper in that many manuscripts indicate that Barabbas’s given name is also Iēsous. This is from the Hebrew Yeshua: translated as “Joshua” in the Old Testament and “Jesus” in the New Testament. Do the people want Jesus as He truly is, or a “Jesus” more like them? If they tell Pilate to release Barabbas, they are choosing to honor fallen man—both Barabbas and themselves (Matthew 27:18)—over their God.

Verse 20. Pilate addressed them once more, desiring to release Jesus,

Jewish religious leaders have cornered the Roman governor, Pilate, in a political dilemma. Along with a mob, Jerusalem’s leadership brought Jesus whom they claimed was calling Himself king and disturbing the Jews from Judea to Galilee. Pilate questioned Jesus and found Him innocent. But no matter what he does, the crowd refuses to accept his verdict (Luke 23:1–5, 13–19).

Pilate wants to release Jesus for several reasons. First, of course, He’s innocent, and Pilate has no desire to do someone else’s dirty work. Second, even Herod Antipas agrees that Jesus doesn’t deserve death (Luke 23:15). Third, Pilate’s wife has had a dream; she wants him to “have nothing to do with that righteous man” (Matthew 27:19). Pilate is a high-ranking Roman soldier. He knows the Jewish leadership is jealous of Jesus’ popularity (Matthew 27:18). But he can’t figure out how to cut through their pride so they will accept the truth.

Now, the throng of protestors insist Pilate release Barabbas, not Jesus, for a traditional Passover pardon. Barabbas is an insurrectionist and a murderer (Luke 23:18–19). He’s been proven to be more of a criminal than they’ve claimed Jesus is.

Luke’s narrative puts the responsibility for Jesus’ death firmly on the leaders and the people, but Pilate is not upheld as innocent. He “desires” to release Jesus, yet he could easily use his power as governor to do so. Ancient history suggests that Rome had warned Pilate about his overly violent responses to Jewish unrest. He may have been concerned that defying the mob would spark the very insurrection Jewish leaders claimed they’re trying to avoid.

Context Summary
Luke 23:20–25 is Pilate’s last attempt to convince the Sanhedrin that Jesus has done nothing wrong. Still, the religious leaders demand that Jesus be crucified and Barabbas be freed. Finally, Pilate does as they insist (Mark 15:12–15). Matthew 27:22–26 adds that Pilate absolves himself and the leaders casually accept responsibility. John 19:6–16 includes that Jesus refuses to defend Himself, Pilate becomes afraid, and the religious leaders threaten Pilate that if he releases Jesus he is not Caesar’s friend.

Verse 21. but they kept shouting, “Crucify, crucify him!”

This is music to the ears of the chief priests, elders, and scribes. Hours before, they had followed Judas to the Mount of Olives to arrest Jesus. They went in the dark of night, knowing that if they tried to arrest Him in broad daylight, the people would rebel against them (Luke 22:1–2).

They need it to seem as if the people are on their side. They don’t need all the people. Just as in modern politics, the loudest, angriest, and most immediate voices are the first to be heard. The mob’s presence is enough for Pilate to worry about a riot. Pilate understands that the leaders are persecuting Jesus because they’re jealous of His popularity (Matthew 27:18; Mark 15:10). Pilate has the authority to decide who will hold the position of high priest. Caiaphas held that rank for nearly twenty years, suggesting he and Pilate get along very well. But if Jesus draws the people away from the priests, the priests will lose influence and Pilate may take away their authority (John 11:48). They could lose everything.

So, the religious leaders perform a brazen feat of hypocrisy. They charge Jesus with attempted insurrection (Luke 23:1–5) while they agitate a throng threatening to start an insurrection (Matthew 27:24), unless Pilate releases a man convicted of insurrection (Luke 23:19). If the Jewish leaders can get a Roman governor to remove Jesus using a Roman execution, they can minimize the evidence of their involvement.

Pilate isn’t done, however. The injustice against Jesus is so overblown that he tries one more time. The crowd will hear none of it. The crowd shouts Pilate down until he agrees to crucify Jesus (Luke 23:22–25).

Verse 22. A third time he said to them, “Why? What evil has he done? I have found in him no guilt deserving death. I will therefore punish and release him.”

Pilate finds himself in the unlikely role of Jesus’ defense attorney. Early that morning, members of the Sanhedrin brought Jesus, saying He threatened Pilate’s ability to collect taxes and keep the peace. After questioning Him, Pilate declared Jesus innocent (Luke 23:1–5). Jesus’ accusers let slip that He’s from Galilee. Herod Antipas, the tetrarch of Galilee, is in Jerusalem for the Passover, so Pilate sent Jesus so Antipas might question Him. Antipas found Him frustratingly silent, but guiltless. Pilate reaffirmed Jesus’ innocence and offered to beat Him before releasing Him (Luke 23:6–16).

At this point in Luke’s account, Pilate isn’t just trying to convince religious leaders. He also needs to convince the agitated, angry crowd who have been tricked. These people believe what the Sanhedrin are claiming: that Jesus has blasphemed God. The leaders convince the crowd to demand that Pilate release Barabbas, who is a real insurrectionist, and crucify Jesus (Luke 23:18–21; Matthew 27:20).

This is the last time Pilate defends Jesus. Jesus has done nothing morally reprehensible. He is not a threat to the Roman empire. He is a threat to the priests’ popularity and pride (Matthew 27:18; John 11:48). But He’s no threat to Pilate. Unfortunately, the Jewish leaders and the frenzied mob threaten something important to the Roman governor.

When Pilate tries to release Jesus again, the leaders threaten Pilate saying, “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar” (John 19:12). When Pilate asks, “Shall I crucify your King?” the chief priests claim, “We have no king but Caesar” (John 19:15). If Pilate doesn’t do as they say, they’ll start a riot in Jerusalem and send word to Caesar that he’s disloyal. Or, Pilate will need to initiate yet another bloody lockdown, leading to further strife.

Pilate doesn’t see that as much of a choice, so he sends Jesus to the cross.

Verse 23. But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed.

Pilate has tried to free Jesus using everything in his power. Of course, he’s not used the simplest solution: his actual authority as governor to make a just decision. Jewish religious leaders and the crowd they have persuaded continue to insist Jesus should be crucified.

Who is the crowd? We don’t know. Some say it is the same people who marched and sang praises about the Son of David while Jesus rode a donkey colt into Jerusalem (Luke 19:28–40). While some of them may have turned against Jesus, the current mob is more likely to be an assortment of people from Judea and throughout the Roman Empire who have come for Passover.

The hypocrisy in the crowd’s words and actions is stunning. The chief priests, elders, and scribes insisted that Jesus was stirring up the people (Luke 23:5). Yet it is the chief priests who are doing so (Mark 15:11). crucifixion is a punishment meant to maintain order and security. But Jesus is not threatening a riot; the crowd is (Matthew 27:24). And it is not Jesus who is a threat to the Roman occupation of Jewish lands. It’s Barabbas, a murderer who led an insurrection in Jerusalem. But the crowd wants Barabbas to be released (Luke 23:18–19).

Taken out of context, Luke’s statement could be used to suggest that the crowd’s shouts were the sole reason Jesus was crucified. This has led some to say, “the Jews killed Jesus.” In truth, Pilate was responsible, too. Roman soldiers were the ones to nail Jesus to the cross. Jesus agreed to lay down His own life (John 10:17–18). God the Father sent God the Son to die for us (John 3:16). And He did so because He loves us and wants us to be redeemed and spend eternity with Him (Romans 6:23). Jesus died on the cross because of the reality of human sin and the love of God. Each of us is culpable, and each is invited to receive the grace of God extended to us that we may have true life in Jesus (John 10:10; Romans 5:5–12; Ephesians 2:1–10).

This verse is also a warning about less dramatic issues. How often do leaders convince us of something that isn’t true? When we realize we are wrong, do we mourn the damage we have caused (Luke 23:48)? Or do we ignore the better evidence and go on to the next distraction? When faced with what looks like exactly what we’d like to hear, we would be wise to remember Proverbs 18:17: “The one who states his case first seems right, until the other comes and examines him.”

Verse 24. So Pilate decided that their demand should be granted.

Luke continues to use wording which must be understood in its context. “Their demand” is the insistence of a priest-led mob clamoring for Jesus to be executed. Pilate has declared Jesus’ innocence and tried to release Him several times (Luke 23:4, 14–16, 20, 22). First the religious leaders demand Pilate destroy Jesus. Then they stir up a crowd (Mark 15:11). The crowd is in such frenzy they border on riot (Matthew 27:24).

Why does Pilate capitulate? For one, as governor he has the responsibility to determine who will be the high priest. Caiaphas is high priest from about AD 18 to 36; Pilate is governor from about AD 26 to 36. That suggests they have a good working relationship, something Pilate would be reluctant to disrupt.

Another possibility is Pilate’s reputation for cruelty. History suggests that Pilate’s frequent use of force bred unrest in his region—which is exactly the opposite of what Rome wanted. Luke 13:1 describes an event during which Pilate shed the blood of Galileans during sacrifices. We don’t know what event this is referring to, but it seems to mean Pilate killed them during a previous Passover. If he refuses to crucify Jesus and the Jews riot, he will be required to respond with violence. Considering the timing, that’s not a good idea. Another ugly incident could result in the loss of his position.

Pilate doesn’t simply hand Jesus over. Matthew adds more detail:

“So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, ‘I am innocent of this man’s blood; see to it yourselves.’ And all the people answered, ‘His blood be on us and on our children!’” (Matthew 27:24–25).

The people’s cry is not a formal admission of guilt. It’s the equivalent of a modern person saying, “let me worry about that, just do what I say.”

Pilate didn’t want to be seen as someone who failed to prevent a riot. Neither did he want to be known as someone who crucified an innocent man. Most of all, probably, Pilate didn’t want to be manipulated in such an obvious way by the chief priests.

However, within a few years, Pilate will attack a group of Samaritans he thinks is trying to mount an insurrection. These people had been duped by a false prophet into looking for artifacts of Moses. He’ll lose his office because of his careless cruelty.

Verse 25. He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.

Like the crowd before him, Pilate is persuaded by local religious leaders that Jesus should be crucified (Matthew 27:20). Unlike the crowd, Pilate understands that Jesus is innocent (Luke 23:4, 14–15, 22). At the same time, he knows that to not crucify Jesus will cause an insurrection. Pilate is willing to kill Jesus, not because Jesus will announce He is King and lead His followers in rebellion (Luke 23:2, 5), but because if He lives the mob controlled by the leaders will riot (Matthew 27:24).

Pilate “delivers” Jesus. This word is poignant. It is a form of the same Greek root word translated “betray” in the passage that describes how Judas conspires with the chief priests and officers (Luke 22:4–6). Jesus uses the word when He warns His disciples that family members will hand over His followers to the authorities (Luke 21:16). Yet it’s also used to describe how Luke received Jesus’ story (Luke 1:2).

It is Barabbas, the terrorist, who should be delivered to the cross. But the religious leaders have convinced a crowd to shout Pilate down and insist that Jesus be delivered, instead (Matthew 27:20, 24; Luke 23:18–19). Pilate washes his hands to ceremonially absolve himself of Jesus’ murder. The crowd shouts, “His blood be on us and on our children!” (Matthew 27:24–25).

The “will” to which Pilate submits Jesus is especially heinous. Twice, Pilate has offered to “punish” Jesus—probably meaning to beat Him (Luke 23:16, 22). Instead, Jesus is scourged until the flesh is ripped from His body. Usually, crucifixion victims are tied to their crossbeam; Jesus is nailed (John 20:25, 27).

Luke is circumspect about the details. He does not mention the scourging or give details about the crucifixion. His point isn’t about what Jesus endures but about who is responsible: the corrupt religious leaders, the mob, and the civil authorities.

Verse 26. And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus.

The blood-thirsty crowd has prevailed. For fear of unleashing a riot (Matthew 27:24), Pilate has signed the death order for an innocent man. He releases a known insurrectionist and murderer and delivers Jesus to the will of the crowd (Luke 23:25).

Luke’s description is somewhat mild; Matthew adds more details. First, Pilate symbolically washes his hands attempting to absolve himself of Jesus’ murder; the crowd readily takes responsibility (Matthew 27:24–25). Then Pilate has Jesus scourged, a vicious torture that rips Jesus’ flesh and probably accelerates His death (Matthew 27:26).

Finally, Pilate gives Jesus to his soldiers. They take Him from the judgment seat to Pilate’s headquarters, strip Him, and put a robe over His open wounds. They mock Him as king with a crown of thorns, beat Him on the head, and return His clothes to Him for His crucifixion (Matthew 27:27–31).

Matthew 27:32 also mentions Simon of Cyrene and Mark 15:21 includes the names of Simon’s sons, inferring that the apostles later knew them. Simon is a passerby, evidently from Libya, but he may work in the fields in Judea.

John 19:17 only mentions that Jesus carried His own cross—the crossbeam to which His hands are later nailed. That’s not a contradiction. Apparently, Jesus starts out carrying the beam but the repeated beatings and scourgings have made Him too weak to continue, so the soldiers force Simon to take His place, a practice Jesus mentioned before (Matthew 5:41).

Context Summary
Luke 23:26–31 describes Jesus’ journey to the cross. Along the way, Simon of Cyrene is conscripted to carry the cross beam. In a section unique to Luke, a large crowd follows Jesus, mourning; Jesus tells the women that their own great hardships are yet to come. Matthew 27:27–32, Mark 15:16–21, and John 19:16–17 add other details like the crown of thorns and the Roman soldiers mocking Jesus.

Verse 27. And there followed him a great multitude of the people and of women who were mourning and lamenting for him.

With Simon of Cyrene carrying the crossbeam, the soldiers march Jesus to Golgotha, the “Place of the Skull” (Mark 15:22). Members of the crowd who have just demanded Jesus’ crucifixion follow. Not all who follow are complicit, however (Luke 23:50–51).

Only Luke includes the curious interaction between Jesus and mourning women. No details are given as to who they are. They may be some of Jesus’ followers or just members of the crowd. Some scholars suggest these were professional mourners hired by a well-meaning follower, others suggest they were women who commonly gave soothing aid to the condemned.

While Jesus is on the cross, most of the bystanders mock Him. While all the apostles other than John hide, the women who were among His followers stay closer: Mary, Jesus’ mother; her sister, Salome; Mary the wife of Clopas and mother of James and Joses; and Mary Magdalene. When Jesus hangs from the cross, they are so close He can speak to them (John 19:25–27; Mark 15:40), although they later move farther away (Luke 23:49).

Once He dies, however, “the crowds that had assembled for this spectacle … returned home beating their breasts” (Luke 23:48). It seems some of those easily tricked by the chief priests finally realize they have made a tragic mistake.

Jesus is more interested in the long-term effects of their betrayal. The coming destruction of Jerusalem will be so severe that women will wish they were infertile—an unthinkable curse in that culture. The people will beg the mountains to cover them with stones. At Jesus’ death, the Jews and their Roman occupiers are on pleasant terms. That will not last. Within forty or so years, the people will start a civil war, and the Romans will burn Jerusalem (Luke 23:28–31).

Verse 28. But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children.

Roman soldiers are marching Jesus to the cross. Simon of Cyrene is carrying the crossbeam. A “great multitude of the people” are following the spectacle. And in the crowd, women are mourning and lamenting (Luke 23:26–27).

Scripture offers no precise details about who these women are. They might be Jesus’ supporters, including His mother, aunt, and Mary Magdalene. That seems unlikely considering the quietness these women embody during and after the crucifixion (John 19:25–27; Luke 23:49, 55–56). Perhaps they are women from Jerusalem who had come to believe in Him during His stay the prior week (Luke 19:47–48).

Some have suggested the women are professional mourners—though there is no hint as to who would have hired them or why. This was an expected part of funeral rites in that era. The mourners don’t have to be sincere. Those who came to Jairus’s home when his daughter died quickly switched from wailing to laughing at Jesus (Luke 8:52–53). Jesus’ response supports this. He warns them that things are going to get worse, as if to say their insincere cries today will turn to terror in the future.

He tells them to weep for themselves and their children, not for Him. He is beaten and bloody—so weak He apparently can’t carry the beam for the cross. He is about to die a humiliating, torturous death. But they need to focus on their own futures. Before long, they will wish they were barren and dead. Today, they have the freedom to mockingly mourn the death of a man the Romans condemned to die. Soon, they will be the victims (Luke 23:29–31).

Note that “daughters of Jerusalem” doesn’t necessarily mean they are from Jerusalem. The term could be another way of calling them Jewish.

Verse 29. For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never

Jesus is on His way from Pilate’s palace to the cross. Behind Him, a crowd follows. In that crowd are women who mourn and lament for Him (Luke 23:26–27). We don’t know if they are some of Jesus’ followers or if they are professional mourners, come to give Jesus a traditional funeral element. Either way, Jesus warns them that their sorrow is misplaced. Yes, He has been tortured and will soon face an excruciating death on the cross. But the “daughters of Jerusalem” will not go unscathed.

Jesus doesn’t specifically identify what events He is speaking about. His words match two prophecies. Before His arrest, Jesus warned Peter, Andrew, James, and John that armies would surround Jerusalem. He indicated that everyone, whether in the city or in the farmland, should flee (Luke 21:20–22). He said, “Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people. They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the time of the Gentiles are fulfilled” (Luke 21:23–24).

It’s not clear if Jesus is talking about the Roman destruction of Jerusalem in AD 70 or looking far forward to the “tribulation” of the end times. His next words (Luke 23:30) seem to identify the latter as they match with the events of the sixth seal (Luke 23:30; Revelation 6:16). Either way, Jesus continues the message He has given many times: be prepared for the end.

Verse 30. Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’

A crowd follows Jesus as He makes His way to the cross, carrying the beam to which He will be nailed. He is apparently weakened enough by the beatings that another man is forced to carry this partway through. That gives Him the freedom to respond to a group of women who mourn and lament for His fate (Luke 23:26–27).

Jesus tells them not to mourn for Him but instead for themselves and their children (Luke 23:28). There will come a day when God’s blessing will be seen as a curse. Women will consider themselves lucky if they are infertile. Their non-existent children won’t face the horrors they will (Luke 23:29). Jesus spoke about this earlier to a handful of disciples (Luke 21:20–24).

Now, He references God’s warning to Israel. Because of their idolatry,

“The high places of Aven, the sin of Israel,
shall be destroyed.
Thorn and thistle shall grow up
on their altars,
and they shall say to the mountains, ‘Cover us,’
and to the hills, ‘Fall on us’” (Hosea 10:8).

This may refer to Jerusalem’s destruction in AD 70. Yet it is also a preview of the sixth seal. The seven seals are judgments that will come upon the earth during the tribulation. John describes what he sees:

Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and rocks, “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand?” (Revelation 6:15–17)

If Jesus is speaking of the tribulation, these women will be long gone. Even if He is giving a dual-fulfillment prophecy that includes the destruction of Jerusalem in AD 70, these women would no longer be bearing children. The warning applies to all daughters of Jerusalem for both times. Jesus’ situation, as horrible as it is, will bring grace, freedom, and reconciliation with God. In the future, the women’s situation will be judgment and the wrath of God.

Verse 31. For if they do these things when the wood is green, what will happen when it is dry?”

Mourning women are following Jesus to the cross. We don’t know if their cries are sincere or ceremonial. Jesus redirects their attention (Luke 23:27–28). His death was determined before the creation of the world (John 10:18). His resurrection will provide a path for people to receive forgiveness from their sins and reconciliation with God (Romans 6:3–8; 2 Corinthians 5:18–21; Ephesians 1:3–14; 2:1–10). The hours before this moment and directly after will be excruciating. But good will come of it.

Scholars agree that Jesus’ allegory is comparing His own experience to a greater judgment in the future. But the scholars are torn as to the specific application. The first thought is that the Romans are killing an innocent man now but will soon destroy a nation in rebellion. The second is that the Jewish leaders are killing an innocent man now, but they will soon be judged. Another is that God places His wrath on the innocent Jesus now but will judge the nation later.

Jesus may be referring to AD 70. The Romans are following the commands of the Jews to kill the “green” or innocent Jesus. Soon, when the Jews are in full rebellion, the Romans will be God’s instrument of judgment. God will judge them because they rejected Jesus the Messiah (Luke 19:41–44; John 19:15).

Jesus warns the women that there will be a day when the daughters of Jerusalem will face unspeakable hardship because of God’s wrathful judgment. They will consider those who have no children blessed—a complete reversal of typical Jewish understanding. They will beg the rocks of the mountains to cover them (Luke 23:29–30).

For now, “the wood is green.” Barring the occasional riot or revolt, the Jews are on relatively good terms with the Romans. In fact, Jewish leadership and a mob have just convinced the Roman governor to endorse the murder of Jesus (Luke 23:23–25).

If an innocent man will be sent to the cross in peaceful times, Jesus warns, what will happen “when [the wood] is dry”? What will happen when the political and social environment is so volatile it will only take a spark to set the city ablaze? Jerusalem will face this in AD 70 and during the tribulation. Jesus’ fate is sealed. The women—and everyone else in the crowd—need to consider how they’ll survive God’s coming judgment.

Verse 32. Two others, who were criminals, were led away to be put to death with him.

As Jesus walks to Golgotha to be crucified, two other men carry their crossbeams on the same march. They are lawbreakers—”malefactors” in the King James Version—who have committed serious crimes. Matthew 27:38 and Mark 15:27 say “robbers,” which refers to something like a bandit or a plunderer. Luke uses a word also found in 2 Timothy 2:9, where Paul says he is bound as a criminal. Considering the sentence of crucifixion for these two men, it seems they were rebelling against Rome in some way.

Jesus being crucified with these men is a fulfilment of prophecy. The night before He told His disciples, “And let the one who has no sword sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment” (Luke 22:36–37). The prophecy is about the Suffering Servant:

“Therefore I will divide him a portion with the many,
and he shall divide the spoil with the strong,
because he poured out his soul to death
and was numbered with the transgressors;
yet he bore the sin of many,
and makes intercession for the transgressors” (Isaiah 53:12).

That single verse is a treasure trove of prophecy. As it relates to Luke’s account, the last line is most poignant. Jesus does make intercession. One thief declares that Jesus is innocent, his words contradicting the crowd that denies Jesus is Christ. Then he asks Jesus, “Jesus, remember me when you come into your kingdom.” Jesus says, “Truly, I say to you, today you will be with me in paradise” (Luke 23:39–43). As Jesus holds the wrath of God, He assures the thief of his reconciliation with God.

Many extra-biblical writings claim details about the lives of these two thieves. The Bible, itself, says little about them.

Context Summary
Luke 23:32–43 gives a living illustration of the gospel. Jewish rulers, soldiers, and one of the crucified thieves mock Jesus. He forgives them. The other thief takes advantage of Jesus’ offer and asks Jesus to remember him in His kingdom; Jesus promises He will. Matthew 27:33–44, Mark 15:22–32, and John 19:17–24 give similar accounts with other details. John also describes how Jesus gives John, the son of Zebedee, responsibility for Mary (John 19:25–27).

Verse 33. And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left.

Jesus has reached the place of the crucifixion. Simon of Cyrene has carried the cross-piece part of the way (John 19:17; Matthew 27:32), as apparently Jesus is too weak from the beatings. A great crowd followed. Along the way, Jesus has warned a group of women that they should not weep for Him: they should mourn for themselves when judgment comes (Luke 23:26–31).

Matthew and Mark identify the other two men as robbers (Matthew 27:38; Mark 15:27). We do not know what they have done. Their presence fulfills the prophecies by both Jesus and Isaiah that He would be “numbered with the transgressors” (Luke 22:36–37; Isaiah 53:12).

All four Gospels include these facts: Jesus was crucified, it was at a place called the Skull, and the criminals were to His right and left (Matthew 27:33, 38; Mark 15:22, 27; John 19:17–18). The other three Gospels include the Aramaic word “Golgotha” (Matthew 27:33; Mark 15:22; John 19:17). This was a specific hill which apparently resembled a human skull. In Greek, the term for a skull is kranion. In Latin, this was translated as Calvariae, literally “of the Skull.” From this came the English name “Calvary.” John 20:25–27 and Colossians 2:14 affirm that Jesus’ hands are nailed to the cross beam; Luke will mention the scars in Luke 24:40.

Beyond those simple facts is a tie to Jesus’ earlier teaching. James and John had approached Jesus and asked about their roles in His kingdom. They—or their mother (Matthew 20:20–21)—said, “Grant us to sit, one at your right hand and one at your left, in your glory.” Jesus replied, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” They responded, “We are able.” Jesus went on to say they will share His “cup” and “baptism,” but He could not promise them the positions they sought: “To sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared” (Mark 10:35–40).

John and James were talking about thrones on either side of Jesus as advisors when He became king of the Jews. They were thinking that His “cup” was filled with glory. Now, perhaps, they are grateful others are in the places they requested. Jesus and the robbers on either side of Him are sharing the “cup” of wrath of the judgment of the Romans and the “baptism” of death. The two “advisors” give different guidance: one mocks Jesus for His apparent powerlessness; the other recognizes Him as the Christ and publicly follows Him (Luke 23:39–43).

James and John do share Jesus’ “cup;” James becomes the first apostle to be martyred (Acts 12:1–2). John suffers torture, imprisonment, and exile before dying of old age.

Verse 34. And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments.

Jesus hangs on the cross. His wrists are nailed to a removable crosspiece which is propped up on a standing beam not much taller than a typical person. Earlier, He was beaten, whipped, disrespected, betrayed, and denied.

Below Him, the abuse continues. A crowd watches, some joining the religious leaders in saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” (Luke 23:35). The soldiers look at the sign above His head which reads “King of the Jews” and say, “If you are the King of the Jews, save yourself!” (Luke 23:36–37). They divide up His clothes. There’s one extra garment, though. Instead of cutting it into pieces, they gamble for it (John 19:23–24). They unwittingly fulfill the prophecy “they divide my garments among them, and for my clothing they cast lots” (Psalm 22:18).

Much earlier in Jesus’ ministry, He had spoken about situations like this and how His followers should respond:

“But I say to you who hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. Give to everyone who begs from you, and from one who takes away your goods do not demand them back. And as you wish that others would do to you, do so to them.” (Luke 6:27–31)

Jesus’ forgiveness here is not an indication that the people, priests, scribes, elders, and soldiers receive salvation and reconciliation with God at this moment. They do receive a grace from Jesus. He does not block their way to God. He welcomes them further on. Even though the Romans know He is innocent, “they know not what they do.” Even though the priests, scribes, and elders know He has fulfilled the prophecies describing the Messiah, “they know not what they do.” Jesus gives permission for His sacrifice at this moment to be used to cover the sins of everyone involved. He “makes intercession for the transgressors” (Isaiah 53:12).

His words are effective. One of the thieves, who apparently joined in the mocking at first (Matthew 27:44), reconsiders and takes Jesus up on His offer (Luke 23:39–43). He’s not the only one. After Jesus ascends to heaven and the Holy Spirit comes upon His followers, “a great many of the priests [become] obedient to the faith” (Acts 6:7), asking forgiveness from the one they crucified.

Too often, we think we must follow Jesus’ example only because it’s the right thing to do: that it’s a personal matter between us and God. But we follow God’s word for many purposes. His word does not return empty; He says, “But it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it” (Isaiah 55:11). Obeying God, including His command to forgive, matters to the world around us (Luke 17:3–4).

Verse 35. And the people stood by, watching, but the rulers scoffed at him, saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!”

Two thieves hang on either side of Jesus; all three have been crucified. The chief priests, elders, and scribes mock Him. The soldiers, who have divided up His clothes between them, join in (Luke 23:34, 36–37). Matthew and Mark mention “those who passed by derided him” (Matthew 27:39; Mark 15:29). Luke is the only gospel writer to take a particular interest in the less-invested crowd members.

When Jesus had to walk to Golgotha, the site of the crucifixion, Luke alone mentions that “there followed him a great multitude of the people and of women who were mourning and lamenting for him” (Luke 23:27). Here, they “watch.” Later, when Jesus dies, Luke will comment, “And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts” (Luke 23:48). It’s possible many in the crowd don’t join in mocking Jesus until they hear the religious leaders.

Matthew 27:41–43 is more specific about the words of the priests, scribes, and elders: “So also the chief priests, with the scribes and elders, mocked him, saying, ‘He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. He trusts in God; let God deliver him now, if he desires him. For he said, “I am the Son of God.”‘”

This reflects the same idea as did Satan when quoting Psalm 91:11–12 when Jesus was in the wilderness at the beginning of His public ministry (Luke 4:10–11).

If Jesus weren’t God, the Son of God, the Messiah, and Israel’s king, their mocking would make sense. But He is the Son of God. After Peter cut off the ear of the high priest’s servant, Jesus scolded him, saying, “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matthew 26:51–53). But, as He told Pilate, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world” (John 18:36).

The people don’t understand that by staying on that cross, Jesus is saving others. He does not need to be rescued or to save Himself; He gave up His life willingly for others to be saved (John 3:16–18; 10:11–18). Jesus followed His words to Peter with, “But how then should the Scriptures be fulfilled, that it must be so?” (Matthew 26:54). Jesus asked the Father if the cup could be removed; the answer was no (Luke 22:42). So, yes, Jesus is “the Christ of God, his Chosen One.” And He will not prevent His crucifixion. He does what the Father asks of Him, and so He will stay on that cross and bear the sins of the crowd and the religious leaders who mock Him.

Verse 36. The soldiers also mocked him, coming up and offering him sour wine

Jesus is hanging from the cross as Jewish religious leaders mock Him (Luke 23:35). The soldiers join in, unwittingly fulfilling another prophecy. They did so before when they cast lots to split His clothing (Luke 23:34; Psalm 22:18). Now they fulfill Psalm 69:21: “They gave me poison for food, and for my thirst they gave me sour wine to drink” (Psalm 69:21).

This can be a confusing statement given what Jesus said during the Last Supper. He told the disciples to share the wine and then said, “For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes” (Luke 22:18). At that time, Jesus was celebrating the Passover with His friends. He opened the meal saying, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you I will not eat it [again] until it is fulfilled in the kingdom of God” (Luke 22:15–16). Directly following, He says He will not drink the fruit of the vine until God’s kingdom.

There are two distinctions between Jesus’ vow and any sour wine He may have accepted during the crucifixion. First, this is cheap wine—barely better than vinegar. Although it comes from grapes, it is not the higher quality “fruit of the vine” of the Passover. The “fruit” of something is what that something results in. If one vine creates wine and another vinegar, it’s safe to say these are two vastly different vines.

Second, when Jesus promised He would not drink wine again until God’s kingdom came, He did so in the context of a meal with dear friends: a celebratory feast. Although He will eat with the disciples again, after His resurrection (Luke 24:41–43), He does not celebrate any Jewish feasts; He ascends into heaven ten days before the next holiday. The next time Jesus drinks the fruit of the vine with friends, it will be the marriage supper of the Lamb.

The other Gospels mention that Jesus receives sour wine in an event that probably comes later (Matthew 27:48; Mark 15:36; John 19:28–30). The instance Luke mentions here is earlier.

Verse 37. and saying, “If you are the King of the Jews, save yourself!”

During the crucifixion, multiple different parties heckle Jesus. Passersby sneer and challenge Jesus to get Himself down from the cross (Matthew 27:39–40; Mark 15:29–30). The religious and civil leaders say something similar, emphasizing that Jesus claimed to be the Son of God (Matthew 27:42–43; Mark 15:31–32; Luke 23:35). Those crucified with Him challenge Him as well (Matthew 27:44; Mark 15:32; Luke 23:39). The soldiers keep their taunting political. They may have been present when Pilate questioned Jesus, asking if Jesus was the King of the Jews (John 18:33). Jesus admitted He is a king, but His kingdom is “not of this world” (John 18:36).

Even with that claim, Pilate did not think Jesus committed any crime worthy of death. He tried to mock the Jews into letting Jesus go, saying, “Behold your King!” (John 19:14). They responded with sheer idolatry: “We have no king but Caesar” (John 19:15). Pilate couldn’t negotiate the Jewish leaders into letting Jesus go, but he can highlight their hypocrisy. He puts a sign above Jesus’ head that reads “Jesus of Nazareth, the King of the Jews” in Aramaic, Latin, and Greek. When the chief priests protest, saying it should read, “This man said I am King of the Jews,” Pilate responds, “What I have written I have written” (John 19:19–22).

The soldiers’ mocking has layers. They mock claims to be a king from someone who apparently can’t escape crucifixion. They also insult Israel, as well. Here is their king, hanging on a cross. What hope to the Jews have against Rome?

Verse 38. There was also an inscription over him, “This is the King of the Jews.”

Above Jesus’ head, while He hangs on the cross, sits a sign. The full text seems to be, “Jesus of Nazareth, the King of the Jews” (John 19:19). Pilate chooses this charge because after all the interrogations, this is the only accusation of substance the Jewish religious leaders can produce. They first told Pilate, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king” (Luke 23:2). The first charge is vague; the second is verifiably false (Luke 20:19–26). Neither Pilate nor Herod Antipas—a self-styled king—find Jesus guilty of any of the charges (Luke 23:6–16).

From God’s perspective, the charge isn’t against Jesus; it’s against the Jewish leaders and the people who follow them. Jesus is the Christ and, therefore, the king in the line of David (1 Chronicles 17:11–14). The people tell Pilate that to not kill Jesus is to defy the Roman emperor (John 19:12). When Pilate gives them another chance to claim their king, the chief priests, in direct violation of Deuteronomy 17:14–15, say, “We have no king but Caesar” (John 19:15).

The fact that Jesus is king has a couple of different applications. In the millennium kingdom, Jesus will bring the kingdom of God to earth. Finally, it will be done “on earth as it is in heaven” (Matthew 6:10). He will literally rule over Israel from His throne in Jerusalem (Revelation 19:16). Every nation will worship Him as the King of kings and Lord of lords (1 Timothy 6:14–16; Romans 14:11; Philippians 2:10; Revelation 5:9).

But Jesus is king now, as well. He is the authority over His followers’ lives. We acknowledge He is king when we obey His law and spread His kingdom by sharing the gospel and showing the world what it looks like to follow Him.

The other Gospels include this information earlier. They also have slightly different wording. Matthew 27:37 excludes the “of Nazareth.” Mark focuses on a specific charge: “The King of the Jews” (Mark 15:26). Instead of giving Jesus’ name, Luke uses the Greek for “this one”—a dismissive, derogatory pronoun he uses to show the contempt of people for Jesus (Luke 23:4, 14, 18).

Verse 39. One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!”

Luke mentioned two criminals during the march to the cross, and then turned his focus to Jesus (Luke 23:32). Luke returns to the two thieves. They fulfill Jesus’ prophecy that He would be “numbered with the transgressors” (Luke 22:37), a sign of the Suffering Servant (Isaiah 53:12). They’re also a kind of foil for James and John who asked, “Grant us to sit, one at your right hand and one at your left, in your glory” (Mark 10:37).

Matthew says, “the robbers who were crucified with him also reviled him in the same way” (Matthew 27:44) as the crowd and Jewish leaders standing nearby. Mark agrees (Mark 15:32). It seems that one of the thieves changes his mind while the other carries on. The latter hears the rulers laughing at Jesus’ claims to save others (Luke 23:35). But the thief adds a twist: why not save him, too?

In truth, Jesus has already saved one criminal this day. By refusing to defend Himself against legal charges to Pilate, Jesus set the stage for the Jewish leaders to demand Pilate release Barabbas, an insurrectionist and murderer (Luke 23:18–25). The Greek wording indicates the robber is completely sarcastic. He doesn’t believe Jesus is the Christ. He doesn’t believe Jesus can save Himself or anyone else. The thief is dying a horrible, painful death and strikes out without knowing what he is saying.

That doesn’t excuse him, however. The second thief is in just as much pain and has just as little proof that Jesus is the Christ. But He does believe Jesus is innocent and, despite his crimes, he fears God. Unlike his counterpart, he takes a leap of faith. He knows he will die, but he asks Jesus for life, anyway (Luke 23:40–43).

Verse 40. But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation?

Jesus is crucified with two thieves, one on either side of Him. Apparently, they both began the experience by heckling Him, taking their cues from the people, leaders, and soldiers who mock Jesus (Mark 15:29–32). One thief continues (Luke 23:39).

The other thief reconsiders. He starts with a realization: God is to be feared. Whatever choices brought them to commit the crimes they did no longer matter. Whatever abuses the Romans have committed against the Jews no longer matter. God is God and His authority and power are to be respected. He then applies that truth to their situation: he and the other thief deserve what they are experiencing. We don’t know what they did, but it must have been serious (Luke 23:41).

Next, he sees the difference in Jesus’ situation: He is innocent (Luke 23:41). He has done nothing wrong to deserve crucifixion. If God is to be feared and they deserve to be crucified, how could they ridicule an innocent man receiving the same punishment? It is a mockery of God’s justice and authority.

The first thief cries out, “Are you not the Christ? Save yourself and us!” (Luke 23:39). The second thief understands they don’t deserve to be saved. And if the first thief is wrong about that, maybe he’s wrong about the first part, too. Maybe this is the Christ!

Verse 41. And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.”

The thief is fastened to a cross; between him and another crucified criminal is Jesus. The two men’s crimes are undefined, but they may include some form of insurrection. One thief is ridiculing Jesus, telling Him to save Himself and them as well. The repentant thief has another point of view. He fears God and knows that they deserve this punishment. But Jesus is innocent. Jesus doesn’t deserve to die on a cross, and He certainly doesn’t deserve to be mocked by a criminal (Luke 23:39–40).

The difference between the two men seems to be that the repentant thief accepts who and what God is, and what he himself is. He understands that God is sovereign over the world and demands justice for sins. For the two criminals, crucifixion is just. But Jesus is innocent, and for a criminal to mock an innocent man is hypocritical and unfair before God.

This is the thief’s confession. He admits he is guilty and deserves punishment. He admits that God is a just God. But he takes it a step further. He says, “Jesus, remember me when you come into your kingdom” (Luke 23:42). He declares his belief that Jesus is the Christ. Jesus is King. Whatever is going on now, however hopeless it looks, Jesus will have a kingdom and He has authority to decide who will join Him.

The repentant thief is the third witness to verify that Jesus is innocent after Pilate and Herod Antipas. But he’s the only one who then submits to Jesus as his Lord. Undoubtedly, Pilate and Antipas know they have sinned against God, as well, but they don’t do anything about it. Unlike the thief, they think they have too much to lose.

Verse 42. And he said, “Jesus, remember me when you come into your kingdom.”

Much of Jesus’ ministry as recorded by Luke is about telling people that the kingdom of God is near. This is the message the disciples were to preach as they traveled and performed corroborating miracles of healing and demon exorcisms (Luke 9:1–6; 10:1–11). And they are to continue after Jesus ascends into heaven (Luke 22:35–38).

Jesus is the Christ, the descendent of David. He will sit on the throne of Jerusalem and rule the Jews as king. He is the fulfillment of God’s covenant with David to establish a “house,” or dynasty, which will provide rest from enemies and an eternal throne (2 Samuel 7). This claim is what the religious leaders used to convince Pilate to crucify Jesus; a “king” is a threat to Caesar (John 19:12–16). Now, they, passersby, the soldiers, and the men crucified alongside Him mock Jesus that He claims to be the Son of God and the King of the Jews but cannot save Himself (Luke 23:35–36; Matthew 27:39–44).

But one thief hanging on the cross next to Jesus realizes this doesn’t add up. He and his partner are guilty and deserve their punishment. Jesus is innocent. The crucifixion of Jesus and the insults are a mockery of the justice of God. And yet Jesus just hangs there, forgiving the priests who disparage Him and the soldiers who nailed Him to the cross (Luke 23:33–38).

If they’re wrong about His guilt, they may be wrong about who He is, as well. The thief realizes: this is “the Christ of God, his Chosen One” (Luke 23:35). And if that’s the case, His present situation is confusing, but it isn’t permanent. He will be king. God will see to it.

The thief does the only thing he can: have faith in the man on the cross next to his. He’s guilty, but Jesus is King. If Jesus can move from the cross to a throne, there’s no reason the thief shouldn’t ask for a royal pardon.

Verse 43. And he said to him, “Truly, I say to you, today you will be with me in paradise.”

A criminal is hanging on a cross next to Jesus. He understands that God is just and he deserves his cross. Yet Jesus is innocent and doesn’t deserve the cross. Nor does He deserve mocking by the people, the Jewish leaders, the soldiers, or the criminal hanging from a cross on the other side of Jesus (Luke 23:32–39).

This derisive shouting about how Jesus claims to be “the Christ of God, his Chosen One” (Luke 23:35) but seems powerless to escape His cross gets to the thief in a curious way: he begins to believe. What if Jesus is the Christ and king of the Jews? Then the proper thing to do would be to submit to his sovereign. He asks Jesus, “Remember me when you come into your kingdom” (Luke 23:42).

Jesus’ response contains important ties to theology:

•The thief has confessed his guilt and affirmed that Jesus is Lord; he cannot get baptized: baptism is not necessary for salvation.
•Jesus tells the thief “today”; the thief will be aware and awake this day: there is no such thing as soul sleep; when “sleep” is used to refer to death, it’s a metaphor.
•The thief will be in paradise; he has committed a crime serious enough that he admits he deserves crucifixion, but after he dies, he will go straight to paradise: there is no purgatory.
•The thief will be with Jesus; Jesus promises they will be together in paradise that day: Jesus does not spend three days in hell.

Likely the thief isn’t dwelling too much on such specifics. He will hang on his cross, slowly asphyxiating, watching Jesus die. Sometime before evening, the soldiers will come up to him and break his legs (John 19:32). He will no longer be able to push up to catch a breath. Then he will die on the Passover, the day of celebration for God’s protection of the Jews as the firstborn Egyptians were killed. But before twilight, he will find himself in paradise, with Jesus. His sins forgiven, his wounds healed, and his heart cleansed of all evil, he will know with certainty that Jesus is the Christ.

Verse 44. It was now about the sixth hour, and there was darkness over the whole land until the ninth hour,

Jesus has been hanging from the cross since the third hour—9 a.m. (Mark 15:25). Three hours later, the earth responds. In prophecy, darkness is a sign of judgment (Amos 8:9; Joel 2:10; Zephaniah 1:15). It’s also used to protect people from the presence of God (Exodus 19:18). In Greco-Roman culture, it can represent the death of a prominent person.

We aren’t told what causes the darkness. This cannot be a natural solar eclipse: Passover (Luke 22:15) happens in connection with a full moon, the opposite of the conditions for a solar eclipse. Nor do eclipses last three hours. This may be a natural phenomenon caused by God such as intense cloud cover. It may be a physical effect of the spiritual celebration of evil. Most likely, it’s a sign of God’s judgment, regardless of the mechanism.

Many things happen during this darkness. The temple curtain is torn from the top to the bottom (Luke 23:45). An earthquake rattles Jerusalem (Matthew 27:51, 54). Jesus cries out, making a curious statement about the Father forsaking Him (Matthew 27:46–50; Psalm 22:1). Then He dies.

The centurion declares Jesus innocent and the Son of God (Matthew 27:54; Luke 23:47). The crowds, many of whom had mocked Jesus, turn for home, beating their chests and mourning (Luke 23:48).

The statement in this verse continues into the first part of the next, speaking of time and darkness (Luke 23:45).

Context Summary
Luke 23:44–49 reports how the land turned dark and the temple veil was torn as Jesus gave His spirit to God and died. The centurion recognizes that Jesus is righteous, and the people go home, mourning. Jesus’ acquaintances, including many of the women who support Him, look on from a distance. Matthew 27:45–56, Mark 15:33–41, and John 19:28–30 also record the death of Jesus.

Verse 45. while the sun ‘s light failed. And the curtain of the temple was torn in two.

Three hours after Jesus is placed on a cross, the whole land goes dark (Luke 23:44). There have been many attempts to give a physical reason for the darkness, but none really fit. Eclipses only last a few minutes. A sandstorm would have been mentioned with the earthquake (Matthew 27:51).

In Deuteronomy 28, God uses a suzerain-vassal form of covenant, outlining the requirements of Himself and the Israelites. If they obey Him and worship only Him, He will bless them. If they betray Him, He gives a long list of what may happen depending on the seriousness of their actions: everything from mildew to cannibalism and exile.

The list includes: “The LORD will strike you with madness and blindness and confusion of mind, and you shall grope at noonday, as the blind grope in darkness, and you shall not prosper in your ways” (Deuteronomy 28:28–29). The darkness is literal, here, but for many it’s also figurative. They thought Jesus was a criminal who blasphemed God. They thought He was a pretender who claimed to be the Messiah. Their understanding was darkened.

The temple veil rips from top to bottom. This is probably the one between the temple and the Holy of Holies. According to Josephus’ Wars of the Jews 5.219, that curtain is fifty-five cubits high: around the size of a five-story building. This curtain is thick, but it tears. The verb here is passive; this was something done “to” the curtain. This corresponds to a Jewish sign of mourning: tearing one’s clothes. Notably, the barrier is ripped from top to bottom, meaning only God could have done it. God, of course, isn’t mourning, and certainly not as a human being would. But the layered symbols here are useful.

This also sends a powerful message: God is no longer cut off from His followers. We have unfettered access to our God. No priest or sacrificial system separates us. Jesus is the great High Priest and His death is the perfect sacrifice (Hebrews 7:23–28). Hebrews 10:19–22 exhorts, “Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.” The veil is torn and we are invited into the presence of God!

Matthew and Mark place this event at Jesus’ death (Matthew 27:51; Mark 15:37–38). It’s possible that Luke wanted to group the supernatural events together and then concentrate on the people’s reaction at Jesus’ death.

Verse 46. Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last.

Jesus has been hanging on the cross for six hours. Before that, He was beaten and scourged. His body is failing. His spirit holds the sins of the world and God’s wrath against them. People have passed His cross and made crass, blasphemous comments (Matthew 27:39–40). He has looked down and seen His mother, Mary, looking up at Him (John 19:25–27). The land has gone dark in the middle of the afternoon (Luke 23:44). The final moment has come.

Earlier, when Jesus was teaching His disciples about how He is a good shepherd, He said, “For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father” (John 10:17–18).

Jesus chooses this moment. He quotes Psalm 31:5 and dies. After six hours on the cross, it is time to shed the pain of sin and His broken body. He trusts that the Father will accept His sacrifice. He will meet the thief in paradise (Luke 23:43) and, three days later, return from the grave.

The Gospel writers include different details. Matthew 27:50 and Mark 15:37 say He cries out; John 19:30 explains Jesus cries, “It is finished.” Matthew says that it is at this point that the temple veil tears, the earth quakes, rocks are split, and the tombs of Jesus’ followers open. Those followers come back to life (Matthew 27:52–53). The people affirm, “Truly this was the Son of God” (Matthew 27:54) and beat their breasts in mourning as they turn away (Luke 23:48). The centurion overseeing the crucifixion proclaims, “Certainly this man was innocent!” (Luke 23:47).

The King James Version uses “gave up the ghost” instead of “breathed his last,” much like “gave up his spirit” in John 19:30.

Verse 47. Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!”

For the last six hours, Jesus languished in agony on the cross. Below Him, passersby have ridiculed Him (Matthew 27:39–40). The religious leaders have mocked, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” (Luke 23:35). And the soldiers who split up His clothing among them said, “If you are the King of the Jews, save yourself!” Though the middle of the afternoon, the land has been dark for the past three hours (Luke 23:44).

Now, after committing His spirit to God the Father and declaring, “It is finished!” Jesus has died (Luke 23:46; John 19:30). The enormous curtain in the temple tears in two, top to bottom. An earthquake rocks Jerusalem. Graves open and the dead who followed Jesus are brought back to life (Matthew 27:51–53).

Faced with such signs, the centurion who supervises the soldiers realizes how wrong they have been. He probably heard Pilate say that Jesus had committed no crime (Luke 23:4, 14–15, 22). Now he knows for himself: Jesus is innocent. The very earth responds to the death of a good man. He and the soldiers continue, “Truly this was the Son of God!” (Matthew 27:54).

The people understand a little better, as well, “And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts” (Luke 23:48). This may be a mixed crowd, some who mocked Jesus and some who mourned His death. The response is the same: this should not have happened and God is not pleased.

Verse 48. And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts.

It’s not unusual for people to get caught in a crowd, carried along in something they don’t understand. Passover in Jerusalem is busy—perhaps hundreds of thousands of Jews visit from all over the Roman Empire. Many likely have never heard of Jesus of Nazareth. They just know that a man is hanging on a cross. Above His head is a sign reading “Jesus of Nazareth, the King of the Jews” (John 19:19). The chief priests, scribes, and elders are mocking Him, saying that if He is the Christ of God, He should be able to rescue Himself from the cross (Luke 23:35). Faced with the immediate scene, it’s to be expected the crowd would join in with verbal abuse as a stranger slowly died.

When He dies, however, everything changes. For one, it’s been dark for three hours. But with His last breath, a series of supernatural events occur that can only be the work of God (Matthew 27:51–53). Even the centurion declares Jesus’ innocence and the soldiers cry, “Truly this was the Son of God!” (Luke 23:47; Matthew 27:54).

It’s impossible to say if these are the same people who mocked Jesus. Hundreds of people have passed Him during the six hours He spent on the cross, and undoubtedly some mourned Him even then. Whoever they are, these people respond correctly. Ther nation is complicit in the murder of an innocent man; all sinners deserve God’s judgment (Romans 6:23). They mourn the death as they express their own regret.

Verse 49. And all his acquaintances and the women who had followed him from Galilee stood at a distance watching these things.

At some point while Jesus suffered on the cross, His mother Mary, her sister Salome, Mary the wife of Clopas, and Mary Magdalene stood nearby with the apostle John. Jesus told His mother to look to John for her care and told John to treat Mary like his own mother (John 19:25–27). Whether because of the crowds, or the soldiers, or because the stress became too much, the women moved, still in visible range but a safer distance away.

It’s no surprise that the women are there; it was women who financially supported Jesus’ ministry (Luke 8:1–3). They hold a rare and precious position in their culture: they are female disciples.

Matthew mentions “the mother of the sons of Zebedee” while Mark mentions Salome; it’s believed she is the same person, Mary’s sister (Matthew 27:56; Mark 15:40; John 19:25). Joseph in Matthew is Joses in Mark; James the Younger is also called “James the Less” (Mark 15:40) and the son of Alphaeus, one of Jesus’ disciples (Matthew 10:2–3). It is Mary Magdalene, Mary the wife of Alphaeus, and Salome who will bring spices to anoint Jesus’ body (Mark 16:1).

There are two glaring absences: Martha and Mary of Bethany. They aren’t mentioned again after Mary anoints Jesus six days before the crucifixion (John 12:1–8). Shortly before that event, Jesus had raised Lazarus from the dead. The people were so in awe that many believed in Him, leading the Sanhedrin to redouble their efforts to destroy Him (John 11). In fact, it got so bad that they decided to kill the proof of Jesus’ power: Lazarus (John 12:9–11). Mary, Martha, and Lazarus are not mentioned at the crucifixion, resurrection, or in the book of Acts. It may be that they’re in hiding.

We don’t know who these “acquaintances” are. Most of the disciples fled when Jesus was arrested (Matthew 26:56). Peter left after he denied he followed Jesus (Luke 22:62). The acquaintances may include Joseph of Arimathea (Luke 23:50) and Nicodemus (John 19:39) and perhaps the two disciples Jesus meets after His resurrection (Luke 24:13).

Verse 50. Now there was a man named Joseph, from the Jewish town of Arimathea. He was a member of the council, a good and righteous man,

Since His arrest in the garden of Gethsemane, Jesus has been treated horribly. He’s been beaten, scourged, mocked, and blasphemed. He’s been declared innocent yet crucified. Other than the last words of a thief, He is given respect only when He dies. The centurion admits He’s innocent, the soldiers call Him the Son of God, and the people mourn His death (Luke 23:47–48; Matthew 27:54).

Now, Jesus’ dead body receives the care His living body was denied. Joseph of Arimathea is a member of the Sanhedrin: the Jewish ruling council that presented Jesus to Pilate (Luke 22:66—23:1). He’s also a disciple of Jesus (Matthew 27:57). He didn’t agree with the other council members, but as one man he didn’t have the power to stop them (Luke 23:51). Matthew mentions that he’s rich (Matthew 27:57), which explains how he owns a new tomb in Jerusalem.

The term “righteous,” like most adjectives, should be understood in context. In Romans 3:10, Paul says, “None is righteous, no, not one.” That is during a discussion of how all people, everywhere, are sinners in need of redemption. Here, Joseph is called righteous; earlier, Zechariah and Elizabeth, and Simeon are called righteous (Luke 1:5–6; 2:25). In those contexts, these are people who sincerely and actively follow God—with a lifestyle to match. It may be that they are declared so because they follow the Mosaic law (Philippians 3:6). More likely, it’s because of their faith. Joseph is “looking for the kingdom of God” (Luke 23:51).

Context Summary
In Luke 23:50–56, Jesus has died and His follower from the Sanhedrin, Joseph of Arimathea, takes responsibility to bury His body. The women from Galilee follow and watch so they may add to the aromatics after the Sabbath. Mark 15:42–47 records much of the same information. Matthew 27:57–66 includes how the Sanhedrin asks Pilate to make Jesus’ tomb secure. John 19:31–42 goes into more detail about how the soldiers ensure Jesus is dead and adds that Nicodemus helps Joseph. In Luke 24, Jesus rises from the dead and meets with two disciples on the road to Emmaus. At the end, He ascends into heaven.

Verse 51. who had not consented to their decision and action; and he was looking for the kingdom of God.

Jesus has died and Joseph of Arimathea wants to bury Him. Joseph is a respected member of the Sanhedrin. Luke describes him as “a good and righteous man” (Luke 23:50). When the council declared Jesus blasphemous and delivered him to Pilate as an enemy of Rome, Joseph didn’t agree. He is a disciple of Jesus, but he is still afraid of his fellow Jewish leaders (John 19:38). It’s possible he skipped the meeting of the Sanhedrin early that morning (Luke 22:66–71) as well as those before Pilate (Luke 23:1–5) so his devotion to Jesus wouldn’t be discovered.

Earlier in Luke, Simeon was described as “righteous and devout, waiting for the consolation of Isarel” (Luke 2:25). When he saw the baby Jesus, Simeon immediately knew Him to be God’s salvation (Luke 2:27–32). The character quality of “righteous” is related to Simeon’s “waiting” and Joseph’s “looking for.” “The righteous shall live by faith,” Paul says (Galatians 3:11; cf. Habakkuk 2:4). Both men wait for God’s redemption of Israel.

Joseph has had the added benefit of hearing Jesus talk about how the kingdom of God is near. Even now, when the man he knows is the Christ hangs dead, he has faith. Requesting Jesus’ body was bold. In doing so, Joseph identified himself with Jesus, whom the Sanhedrin clearly despised and who had been officially marked as a criminal by Rome, even if Pilate knew His innocence. Such a burial was unusual treatment for a man who had been condemned to the humiliation of crucifixion. But Joseph “[takes] courage” (Mark 15:43) and approaches Pilate (Luke 23:52). With Nicodemus, another covert disciple, he wraps Jesus’ body in aromatics and lays Him in his own tomb (John 19:39–42).

Verse 52. This man went to Pilate and asked for the body of Jesus.

Joseph of Arimathea is a respected member of the Sanhedrin (Mark 15:43). His fellow councilmembers conspired with Judas to arrest Jesus. They questioned and beat Him. They judged that His claim that He is the Christ was blasphemous. And they delivered Him to Pilate and insisted the Romans crucify Him (Luke 22).

They don’t know that Joseph is a disciple of Jesus (John 19:38). It is possible Joseph avoided them after he realized their scheme. He is a sincere and godly man who has faith that the promises Jesus made about the coming kingdom of God are true (Luke 23:50–51). But now, Jesus is dead.

The next day is the Sabbath, the first day of the Feast of Unleavened Bread, which is holy (Exodus 12:16), and it’s unbecoming for Jesus and the thieves to remain on their crosses (Deuteronomy 21:22–23). The Jewish leaders had asked Pilate to have the soldiers break the victims’ legs, leaving them to suffocate more quickly. The soldiers judge that Jesus is already dead, so one of them pierces His side with a spear. When water and blood come flowing out, His death is confirmed (John 19:31–34).

Mark says that Joseph “took courage and went to Pilate and asked for the body of Jesus” (Mark 15:43). To publicly identify himself with Jesus was bold. Clearly the Sanhedrin despised Jesus, and He had been officially condemned by Rome, despite Pilate’s knowledge of His innocence. Requesting to care for the corpse of a man who had been condemned to a humiliating death certainly required courage.

Pilate is surprised that Jesus is already dead (Mark 15:44). crucifixion was designed to be agonizingly slow; victims could survive for days. Jesus has only been on the cross for six hours. However, Jesus was also subject to intense flogging and abuse before He was crucified. And, of course, Jesus “[laid] down [His] life of [His] own accord” (John 10:18). He had the strength to “[call] out with a loud voice” (Luke 23:46) just prior to His death. He was not merely a victim of brutality; He willingly and intentionally gave His life at exactly the right moment (Luke 23:44–46; John 19:28–30). Pilate sends the centurion to make sure Jesus is dead. The centurion affirms it, and Pilate gives Joseph the body (Mark 15:45; Luke 23:53).

Verse 53. Then he took it down and wrapped it in a linen shroud and laid him in a tomb cut in stone, where no one had ever yet been laid.

Joseph of Arimathea is rich (Matthew 27:57) and a member of the Jewish ruling council that condemned Jesus to die by crucifixion. But he didn’t agree with their decision (Luke 23:50–51). In fact, he’s secretly a disciple of Jesus (John 19:38). He has faith that the kingdom of God is near, as Jesus promised.

He makes his allegiance to Jesus public after Jesus dies. Courageously, he approaches Pilate and asks for Jesus’ body. Once Pilate affirms Jesus is dead, he obliges (Mark 15:43–45). Joseph takes the body, but he’s not alone. Nicodemus, who learned he must be born again (John 3:1–15), meets with him and brings embalming materials (John 19:39). They wrap Jesus’ body in the aromatics and linen cloths. Then they place Him in the tomb Joseph had made for himself (Matthew 27:60). Jesus’ fulfillment of the prophecies of the Suffering Servant continue:

“And they made his grave with the wicked
and with a rich man in his death,
although he had done no violence,
and there was no deceit in his mouth” (Isaiah 53:9).

This is all Joseph and Nicodemus can do. It is the day of Preparation for the Sabbath (Luke 23:54). Since this day is Passover, the next day is the first day of the Feast of Unleavened Bread: a holiday Sabbath (Exodus 12:16). They roll a heavy stone in front of the opening and return home to prepare for the next day (Matthew 27:60). Joseph and Nicodemus don’t seem to receive any political repercussions for their act, but it’s still a sacrifice. By touching Jesus’ dead body, they are unclean for seven days: the entirety of the Feast of Unleavened Bread (Numbers 19:11–12).

Mary Magdalene and Mary the mother of James and Joseph are watching (Mark 15:47). They note the location of the tomb and return to where they are staying to prepare more spices before sundown when they must rest (Matthew 27:61; Luke 23:56).

Verse 54. It was the day of Preparation, and the Sabbath was beginning.

All four Gospels include this indication of time (Matthew 27:62; Mark 15:42; John 19:42). Joseph of Arimathea and Nicodemus take Jesus’ body and give it a quick burial in Joseph’s nearby tomb (John 19:39; Matthew 27:59–60). The women watch them (Luke 23:55–56). Why is it done so quickly? Because it’s the day before Sabbath—the day of Preparation.

Every Friday at sundown the Sabbath begins; it continues until sundown on Saturday. In addition, several holidays are considered Sabbaths when no work may be done. Passover is not one of them, but the first and last days of the week-long Feast of Unleavened Bread are (Exodus 12:16). Even if Jesus hadn’t been crucified on Friday, that evening is still the beginning of a holiday Sabbath.

No work may be done on the Sabbath, so families need to prepare the day before. They need to make the food, place everything in the home where it should be, and gather all supplies that may be needed. People may walk only a certain distance during the Sabbath, so if they’re staying outside of town or need to retrieve something, they must be finished before sundown. Considering there are tens of thousands of people in Jerusalem, filling every room—and this Sabbath is also a feast day—this would be a busy time.

In the Mosaic law, everyone in Israel must observe the Sabbath, including servants and Gentiles who live in the country (Exodus 20:10). When Rome had authority over the land and the people, this didn’t apply. On Saturday, the Pharisees go to Pilate’s house and ask permission to seal the tomb. They don’t want the disciples to steal Jesus’ body and claim He rose from the dead. Pilate tells them to take Roman soldiers and make the tomb secure. The walk from their homes to Pilate’s palace, to the garden where Jesus is buried, and back home again is within the allowed distance. Since the Roman soldiers do the work, the Pharisees are technically still observing the Sabbath (Matthew 27:62–66).

Verse 55. The women who had come with him from Galilee followed and saw the tomb and how his body was laid.

Joseph of Arimathea asked Pilate for Jesus’ body. After confirming Jesus is dead, Pilate consents (Mark 15:42–45). Joseph meets up with Nicodemus who brings about seventy-five pounds of aloe and myrrh—aromatics used to mask the smell of decaying bodies. They wrap Jesus in linen cloths, tucking the spices in the layers (John 19:39–40). They work quickly. At sundown, the Sabbath begins. They need to make sure their own families have what they need for the coming day of rest.

Several women from Galilee who follow and support Jesus have stayed near during His crucifixion. His mother, Mary; Salome, Mary’s sister and Zebedee’s wife; Mary the wife of Clopas; and Mary Magdalene stood beneath the cross (John 19:25). Later, it seems, Jesus’ mother left, but the others just moved off to keep watch from a distance (Matthew 27:55–56; Mark 15:40–41).

Mary Magdalene and Mary the wife of Clopas and mother of James and Joseph follow Joseph of Arimathea and Nicodemus (Matthew 27:61; Mark 15:40; John 19:25). They watch the men wrap Jesus, lay His body in the tomb, and roll a large stone over the entrance (Luke 23:53; Matthew 27:60; Mark 15:46; John 19:39–42).

After the men leave, the women return to where they are staying. Instead of spending the last moments before sundown setting up for the Sabbath, they gather spices and ointments to further anoint Jesus’ dead body (Luke 23:56; Mark 16:1). The preparations the men gave Jesus were honorable, but the women want to do more. They just need to figure out how to roll that stone back (Luke 23:56; Mark 16:1–3).

Verse 56. Then they returned and prepared spices and ointments. On the Sabbath they rested according to the commandment.

From the earliest days of Jesus’ ministry, women followed Him. They listened to His teaching, supported Him financially, and honored Him (Luke 8:1–3). They are not looking for prominent roles in His kingdom; they are looking for Him: His kindness and acceptance, as well as freedom from demons, disease, and sin.

As women in a patriarchal society, they have many disadvantages. Jesus mitigates some of these, not least by welcoming them into His inner group of disciples. On the day of the crucifixion, however, they take advantage of one characteristic they share: they are nearly invisible. Around the cross, soldiers divide Jesus’ clothes and mock Him as the King of the Jews. Religious leaders joke to each other that He claims to be the Son of God but cannot save Himself. Passersby and convicted criminals do the same (Matthew 27:34–44; Mark 15:29–32; Luke 23:36–39).

Somehow, the women can stay close, just beside the cross—close enough to hear Jesus tell John to take care of His mother (John 19:25–27). It seems at some point, John takes Mary away, protecting her from the jeering crowds and from watching her son die. The other women move off, watching from a distance when Jesus breathes His last (Luke 23:49).

They keep watching as the soldier puts his spear through Jesus’ side. When they take His body down and give it to Joseph of Arimathea—a member of the Sanhedrin but a secret disciple as well—the women follow Joseph and watch him meet Nicodemus. The two men wrap Jesus’ body with linen, aloe, and myrrh, then lay it in a tomb (John 19:38–41). And they watch Joseph roll a large stone over the entrance to the tomb (Matthew 27:60).

The men have done what they can, and undoubtedly the women appreciate it. But more should be done. The women return to the homes where they are staying and spend the last few moments before sundown accumulating and preparing more spices and ointments. They will purchase more when they can (Mark 16:1).

When they finish, they rest. It is the Sabbath when no more work can be done. They don’t know that the Pharisees will go to Pilate and ask that the tomb be made secure. Soldiers will wrap the seam around the stone with a cord and cover it with wax. Then they’ll guard the entrance. The women knew they’d have a difficult time moving the stone; now to do so is illegal (Matthew 27:62–66; Mark 16:1–3).

They won’t have to worry, however. By the time they get there on Sunday morning, the stone will already be moved.

End of Chapter 56.

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