Luke 23:26~43
Wright, Tom. Luke for Everyone (New Testament for Everyone) (pp. 282-284,284). SPCK. Kindle Edition.
My first day at the lumber camp was probably the hardest. I was issued with thick leather gloves, and sent off to the first shed, where the planks arrived after the huge trees had been sliced up. The boards came out sideways on a huge conveyor belt, and had to be manhandled, in their different sizes, on to the trucks that took them to the next stage of the process. Up till this point, they were heavy and wet, partly because they were freshly cut and partly because they had arrived at the camp by being floated down the river. This conveyor system was known as the ‘green chain’; this is where the ‘green’ lumber arrived and was dealt with.
The next stage was to dry the planks, which was done in a huge drying shed, after which they were cut again and sent to the ‘dry chain’, where they were sorted for shipping. That’s where I ended up working for most of the time. By now the wood was about half the weight; all the moisture had been dried out of the planks, and they were easier to handle and ready for use.
The contrast between ‘green’ and ‘dry’ wood supplied Jesus with one of his darkest sayings. But if we find our way to the heart of it we will learn a lot about what he, and Luke as well, thought the cross was all about. ‘If they do this,’ he said, ‘when the wood is green, what will happen when it’s dry?’ (verse 31).
Jesus wasn’t a rebel leader; he wasn’t ‘dry wood’, timber ready for burning. On the contrary, he was ‘green wood’: his mission was about peace and repentance, about God’s reconciling kingdom for Israel and the nations. But, he is saying, if they are even doing this to him, what will they do when Jerusalem is filled with young hotheads, firebrands eager to do anything they can to create violence and mayhem? If the Romans crucify the prince of peace, what will they do to genuine warlords?
Jesus, we must realize, knows that he is dying the death of the brigand, the holy revolutionary. That is part of the point. He is bearing in himself the fate he had predicted so often for the warlike nation; the woes he had pronounced on Jerusalem and its inhabitants (e.g. 13.1–5) were coming true in him. The One was bearing the sins of the many. But if the many refuse, even now, to turn and follow him, to repent of their violence, then the fate in store for them will make his crucifixion seem mild by comparison. The judgment that Rome will mete out on them will be so severe that people will beg the earth to open and swallow them up, as the prophets had warned (Hosea 10.8).
This explains the rest of the passage about the women, including its terrifying upside-down ‘beatitude’. Much earlier in the gospel Jesus had invoked God’s blessing on the poor, the meek, the hungry, the mourners. Now he tells the women that they will soon invoke that same blessing on those who didn’t have children, who would normally be deeply ashamed of the fact (compare 1.25). These mothers will see their own sons grow up to revolt against Rome, and will watch them suffer the fate that Rome always inflicted on rebels. Jesus combines the clear statement of his own intention, to suffer Israel’s fate on her behalf, with the clear warning, echoing the warnings throughout the gospel, for those who do not follow him.
Luke makes the same point in a different way by contrasting the two who were crucified on either side of Jesus. The one taunts, but the other expresses Luke’s view of the whole scene. Jesus, once again, is dying the death appropriate for the rebel, the brigand, the criminal; he is bearing the sins of the many, innocent though he himself is.
At the heart of Luke’s picture of the cross is the mocking of Jesus as king of the Jews, which draws into a single stark sketch the meaning expressed by the various characters and the small incidents elsewhere in the narrative. Jesus has stood on its head the meaning of kingship, the meaning of the kingdom itself. He has celebrated with the wrong people, offered peace and hope to the wrong people, and warned the wrong people of God’s coming judgment. Now he is hailed as king at last, but in mockery. Here comes his royal cupbearer, only it’s a Roman soldier offering him the sour wine that poor people drank. Here is his royal placard, announcing his kingship to the world, but it is in fact the criminal charge which explains his cruel death.
His true royalty, though, shines out in his prayer and his promise, both recorded only in Luke. Unlike traditional martyrs, who died with a curse against their torturers, Jesus prays for their forgiveness. Like a king on his way to enthronement, Jesus promises a place of honour and bliss to one who requests it. (‘Paradise’ in Jewish thought wasn’t necessarily the final resting place, but the place of rest and refreshment before the gift of new life in the resurrection.) The prayer shows that the promise is not to be taken as meaning that the only hope is in a life after death, vital though that of course is. Forgiveness brings the life of heaven to earth, God’s future into the present.
Henry, M., & Scott, T. (1997). Matthew Henry’s Concise Commentary (Lk 23:26–32). Oak Harbor, WA: Logos Research Systems.
Verses 26–31
We have here the blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. Though many reproached and reviled him, yet some pitied him. But the death of Christ was his victory and triumph over his enemies: it was our deliverance, the purchase of eternal life for us. Therefore weep not for him, but let us weep for our own sins, and the sins of our children, which caused his death; and weep for fear of the miseries we shall bring upon ourselves, if we slight his love, and reject his grace. If God delivered him up to such sufferings as these, because he was made a sacrifice for sin, what will he do with sinners themselves, who make themselves a dry tree, a corrupt and wicked generation, and good for nothing! The bitter sufferings of our Lord Jesus should make us stand in awe of the justice of God. The best saints, compared with Christ, are dry trees; if he suffer, why may not they expect to suffer? And what then shall the damnation of sinners be! Even the sufferings of Christ preach terror to obstinate transgressors.
Verses 32–43
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardened to the last. No troubles of themselves will change a wicked heart. The other was softened at the last: he was snatched as a brand out of the burning, and made a monument of Divine mercy. This gives no encouragement to any to put off repentance to their death-beds, or to hope that they shall then find mercy. It is certain that true repentance is never too late; but it is as certain that late repentance is seldom true. None can be sure they shall have time to repent at death, but every man may be sure he cannot have the advantages this penitent thief had. We shall see the case to be singular, if we observe the uncommon effects of God’s grace upon this man. He reproved the other for railing on Christ. He owned that he deserved what was done to him. He believed Jesus to have suffered wrongfully. Observe his faith in this prayer. Christ was in the depth of disgrace, suffering as a deceiver, and not delivered by his Father. He made this profession before the wonders were displayed which put honour on Christ’s sufferings, and startled the centurion. He believed in a life to come, and desired to be happy in that life; not like the other thief, to be only saved from the cross. Observe his humility in this prayer. All his request is, Lord, remember me; quite referring it to Jesus in what way to remember him. Thus he was humbled in true repentance, and he brought forth all the fruits for repentance his circumstances would admit. Christ upon the cross, is gracious like Christ upon the throne. Though he was in the greatest struggle and agony, yet he had pity for a poor penitent. By this act of grace we are to understand that Jesus Christ died to open the kingdom of heaven to all penitent, obedient believers. It is a single instance in Scripture; it should teach us to despair of none, and that none should despair of themselves; but lest it should be abused, it is contrasted with the awful state of the other thief, who died hardened in unbelief, though a crucified Saviour was so near him. Be sure that in general men die as they live.
Liefeld, W. L. (1984). Luke. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, pp. 1042–1044). Grand Rapids, MI: Zondervan Publishing House.
26 Jesus was required, like others condemned to crucifixion, to carry the cross-bar. The wood was heavy, and Jesus was weakened by the maltreatment. The soldiers could press civilians such as Simon into service. Mark 15:21 has the word angareuō (“forces”), the same word Jesus used in the famous saying about going the second mile (Matt 5:41). Cyrene is a port in North Africa.
27–31 Once more Luke gives us an incident that is neither in Matthew nor Mark. For Luke it is important because it again expresses his concern for the fate of Jerusalem (cf. 19:41–44). The terrible destruction Jesus was speaking of also reflects his prediction in 21:20–24. Jewish women (v. 27) had always considered barrenness a misfortune and children a blessing (v. 28). In the day of Jerusalem’s destruction, however, women would have the horror of seeing their children suffer and would wish they could have been spared that agony (v. 29). A person standing out in the open in Jerusalem, or in the Judean hills, would probably not think of mountains (v. 30) as a means of destruction as much as a means of protection. Therefore, Marshall (Gospel of Luke, p. 864) is probably right in suggesting that the words from Hosea 10:8 are a plea for protection rather than for quick death. Fire spreads much more rapidly through a dry forest than through a wet one; so Jesus’ words in v. 31 warn of a situation in the future even worse than the events surrounding his crucifixion.
32–34 It is not certain why, in contrast to Matthew and Mark, Luke mentions the two criminals (v. 32) in advance of Jesus’ conversation with them. The effect is to emphasize the humiliation of his execution and perhaps also (cf. Hendriksen, p. 1027) his identification with sinners in his death as well as in his life. Luke omits the name Golgotha, either because it would not be significant to his readers or because it was not in his source. His omission of the drink offered to Jesus may be for the latter reason. Luke’s narrative is concise (v. 33) and effective in presenting the brutal facts. Nor is it surprising that he, who constantly portrayed Jesus as offering God’s grace and forgiveness to sinners (e.g., 7:40–43), is the only one who records his prayer for the forgiveness of his executors (v. 34; cf. Notes on the textual problem here). Stephen followed his Lord’s example and prayed for those who stoned him (Acts 7:60).
35 It is difficult to know whether the connective “and … even” (de kai, possibly “but even” or “but also”) identifies the “people” (laos) with the sneering of the rulers or whether Luke intends the reader to understand the role of the “people” still to be passive rather than hostile, while everyone else, “even” the rulers, sneered. NIV takes it in the latter sense, which is probably correct. The word “saved” (esōsen) does not mean that the rulers believed in the claim of Jesus to forgive people but alludes to his reputation for restoring the sick and disturbed. Instead of the words “king of Israel” (Matt 27:42, Mark 15:32), Luke has “Christ of God, the Chosen One,” which is consistent with his frequent presentation of Jesus as a prophet chosen by God (cf. the words “whom I have chosen,” which occur only in Luke’s version of the Transfiguration, in 9:35; cf. Isa 42:1).
36–37 The taunts continue. Luke places this incident earlier in his narrative than Matthew and Mark do in theirs, possibly to bring together in one place the people rulers, and soldiers (Hendriksen, p. 1030). Although in the other Gospels the offering of wine vinegar (v. 36) seems to be an act of kindness, the drink being a thirst quencher carried by soldiers, Luke connects it with their mockery of Christ (v. 37). It may have been a compassionate act done in the midst of taunts.
38 All four Gospels contain the superscription, with John offering an explanation of the circumstances (19:19–22). The full text of the superscription may be seen by comparing all the Gospels. Luke’s record shows the issue as Pilate, Jesus’ Roman judge, saw it. Luke reserves the word “this” (houtos) for the end of the sentence, conveying the emphatic idea “The King of the Jews, this one!”
39–43 This conversation, unique to Luke’s account, reinforces two characteristics of his Gospel. One (v. 41) is the innocence of Jesus (cf. v. 22 and comment). The other (v. 43) is the immediate (“today”) realization of God’s saying grace through Christ (cf. 4:21 and comments).
As elsewhere (e.g., with Peter in 5:1–11), Luke focuses on one person in a group. In Matthew 27:44 and Mark 15:32 both criminals insult Jesus; here this attitude is attributed to one in particular (v. 39). “Hurled insults” does not express the more serious aspect of the verb eblasphēmei. Marshall, following Beyer (TDNT, 1:623), observes, “To mock Jesus by refusing to take his powers seriously is to blaspheme against him; the use of the verb represents a Christian verdict in the light of who Jesus really is” (Gospel of Luke, p. 871). The criminal’s taunt, “Aren’t you the Christ?” is “bitterly sarcastic” (Morris, Luke, p. 328).
The other criminal (v. 40) recognizes that Jesus is no mere pretender and that he will reign as king (v. 42). Jesus’ response (v. 43) assures this criminal that he need not wait for any future event but that he would have an immediate joyful experience of fellowship with Jesus “in paradise” (en tō paradeisō). This Persian word, which had been taken over into Greek, symbolizes a place of beauty and delight. It means “park” or “garden” and refers to the Garden of Eden in Genesis 2:8 (LXX) and to the future bliss the garden symbolizes (Isa 51:3; cf. Rev 2:7). Paul said he was caught up into paradise (2 Cor 12:3), which may preclude the idea that Jesus descended into hell after his death.
Notes
34 The familiar words “Father, forgive them … doing” may not have been in the original text. While it is (with some variations) in א A C f1 13 33, among other MSS, the following are among the significant and diverse MSS that omit it: P75 B D W Θ and some Versions. Reasons for and against its genuineness are not easy to weigh. Did the idea come from Stephen’s prayer in Acts 7:60; or, more probably, was his prayer inspired by Jesus’ prayer? Do we take it as a genuine saying of Jesus that was omitted only because later events—viz., the destruction of the temple and other misfortunes of the Jews—seemed to show that they were not forgiven? (The latter view applies the saying to the Jews rather than to the Roman soldiers.) Or did some anti-Semitic feeling cause it to be dropped? Does the fact that it so beautifully reflects what we know both of Jesus’ attitude and of Luke’s theology and style lead us to conclude that it must be original? Or should we think that it was skillfully woven into the narrative later, since it is hard to suppose that anything so appropriate to the context would have been dropped? Ellis (Gospel of Luke pp. 267f.) and Marshall (Gospel of Luke, pp. 867f.) have especially fine treatments of the issue. Ellis argues well that the “ignorance motif” (“they do not know”) is “part of Luke’s theological emphasis,” deriving from the OT. Deliberate and persistent ignorance, far from being excusable, is sinful. Considerations such as this and others mentioned above speak strongly for the genuineness of the saying in its context. The UBS editors concluded that even though they thought it was not originally part of this context, it “bears self-evident tokens of its dominical origin” (Metzger, Textual Commentary, p. 180). They therefore included it, but in double square brackets.
42 Εἰς τὴς βασιλεἰαν σου (eis tēn basileian sou, “into your kingdom”) presents a double problem, textual and interpretive. While that reading is supported by P75 B L, ἐν τῇ βασιλεία σου (en tē basileia sou, “in your kingdom”) occurs in other significant MSS (e.g., א A C K W X Δ Θ) and a number of minuscules. Also, there is uncertainty as to what either of these readings means when viewed against Luke’s other passages On the kingdom. While it is questionable whether a spatial concept of the kingdom is intended by eis (“into”) and the accusative, the phrase would seem, from the perspective of Luke’s eschatology, to indicate that the thief expected that Jesus would in some way assume his reign immediately. See the wording of 22:69 in contrast to the parallels (see comments above). En plus the dative would seem to refer to the return of Jesus. Put another way, does the thief speak of Jesus leaving this world for his kingdom? The latter would accord in Marshall’s view, with a Semitism meaning “as king” (Gospel of Luke, p. 872). With such a division of MSS and with such uncertainties, not only regarding what Luke might have written, but as to what a thief barely acquainted with Jesus’ teaching might be expected to have meant, a firm conclusion is not possible. The balance textually seems to be on the side of eis with the accusative.
Bock, Darrell L.. Luke : 2 Volumes (Baker Exegetical Commentary on the New Testament): 3 (p. 2302,2306-2308,2308-2309,2342-2343,2343). Baker Publishing Group. Kindle Edition.
7. Crucifixion (23: 26– 49)
Luke presents Jesus’ death in several subunits that must be treated together to get the full force of his account: the journey to Golgotha (23: 26– 32), the crucifixion (23: 33– 38), the discussion with the two thieves (23: 39– 43), and Jesus’ death (23: 44– 49). The entire presentation shows Jesus in control of events. He dies as an innocent sufferer who is able to save those who turn to him. Two confessions expressed uniquely in Luke— one by the thief and one by the centurion— declare Jesus’ innocence. Jesus’ request to forgive his executioners demonstrates the compassion he told the disciples to have for their enemies in the Sermon on the Plain (6: 27– 36). Jesus is the model martyr. Another major theme is the reactions of various bystanders to Jesus’ death: they watch, mock, sneer, confess, mourn, and blaspheme. This variety provides a cameo of the world’s reactions to Jesus. Finally, there is irony in the taunts for Jesus to save himself. The scoffers think they have stopped Jesus. He appears powerless now, so they make fun of him, challenging him to deliver himself. Jesus chooses not to save himself from the cross, but God will deliver him from its effect, showing that Jesus can fulfill the predictions he made to the disciples and the promise he made to the confessing thief. The taunt to save is realized in a way the mockers never imagined.
This pericope contains stories about Jesus (23: 33– 38, 44– 49) and his pronouncements (23: 26– 32, 39– 43) (Fitzmyer 1985: 1494, 1501, 1507, 1513; Bultmann 1963: 37, 373, 309– 10, 273– 74). It has been proposed that the account is modeled after ancient Jewish martyr accounts like the Martyrdom and Ascension of Isaiah, 2 Macc. 5– 6, and 4 Macc. 5– 6. Untergassmair (1970: 156– 71) identifies several traits of this form in Luke’s account (see also Surkau 1938: 16– 99 and Pilgrim 1971):
1. a person who follows the martyr (23: 26)
2. mourning women (23: 27)
3. eschatological themes (23: 31)
4. prayer for the executioners (23: 34)
5. belief that the martyr will go directly to heaven (23: 39– 43)
6. people watching the death (23: 35, 48)
7. the martyr’s freewill entry into death alongside the use of Scripture (23: 46)
After examination of these characteristics, Untergassmair concludes that the biblical account is unique and presents Jesus more like a judge than a martyr. Arguing that the martyr element is less significant than some have made it, Untergassmair prefers to speak of a “passion play” that emphasizes the literary portrayal of Jesus’ death. It is not clear, however, that “passion play” is a better label, though his point about Jesus’ authority is correct. The crucifixion account portrays the death of one who dies unjustly but is approved by God. His ability to deliver reveals his real position, despite the cross. The keys to the account are the cosmic signs, the testimony of some of the watchers, and the trust that Jesus has in God. This is more than a martyr account; this “martyr” can promise salvation to a repentant thief.
The outline of Luke 23: 26– 49 is as follows:
a. To Golgotha (23: 26– 32)
i. Simon the Cyrene carries the cross (23: 26)
ii. Jesus’ conversation with the women (23: 27– 31)
iii. Two other criminals are led away with Jesus (23: 32)
b. Crucifixion (23: 33– 38)
i. The location (23: 33)
ii. Jesus’ call to forgive (23: 34)
iii. Scoffing and mocking (23: 35– 38)
c. Two thieves (23: 39– 43)
i. One criminal rebukes Jesus (23: 39)
ii. A second criminal rebukes the first and confesses his own guilt (23: 40– 41)
iii. The second criminal makes a request (23: 42)
iv. Jesus’ comforting reply (23: 43)
d. Jesus’ death (23: 44– 49)
i. Cosmic signs (23: 44– 45)
ii. Jesus’ final words: a prayer of trust (23: 46)
iii. A centurion’s remark and the crowd’s mourning (23: 47– 48)
iv. The disciples and women watch (23: 49)
The account of Jesus’ death is loaded with symbolism and irony. Symbolic (i.e., representative) people and actions are (1) Simon, whose carrying of the cross draws humanity into Jesus’ death; (2) the different reactions to Jesus’ death (watching, sneering, mocking, confessing, mourning, blaspheming); and (3) the contrasting thieves.
There are several ironic actions in the pericope. (1) A placard mockingly announces that Jesus is King of the Jews. (2) A thief confesses Jesus’ innocence, and Jesus promises him that he will reach paradise despite the man’s pending death. (3) Jesus is slain as a criminal in the midst of criminals, yet he, an innocent, offers a prayer of forgiveness for his executioners. (4) The Savior is taunted to save himself, something that will be done later. (5) The righteous Innocent One suffers, though none of it is for his own actions.
Several other themes are found in the pericope. (1) Jesus controls the situation as he offers words of woe against and predicts terror for Jerusalem. (2) Scripture is fulfilled. (3) Jesus dies with a prayer of trust in God’s care. (4) God testifies to Jesus through the cosmic signs. Even creation speaks for Jesus at this crucial moment. A human witness, the centurion, also affirms Jesus’ innocence by declaring that Jesus was not guilty of the crimes for which he was executed. Jesus’ death was unjust, but it will ultimately yield justice for humankind.
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The passage is simply another place where Luke notes the role of women in Jesus’ ministry (1: 39– 56; 2: 36– 38; 7: 11– 15, 36– 50; 8: 1– 3; 10: 38– 42; 11: 27; 13: 10– 17). Nowhere in the Synoptics are women hostile to Jesus (Plummer 1896: 528). This tendency and the nature of Jesus’ address to the women suggests that they are not full sympathizers, that their mourning is not merely customary, and that they are not mere literary symbols. What we may have here are women who regret that the circumstances unfortunately led to a painful execution (a softer form of view 1), which suggests that not all opposition to Jesus is hard opposition. Some of the people are not as hostile as the leadership is against Jesus. The passage may contain an allusion to Zech. 12: 10– 14.
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[23: 28] Tragically, the women lament for the wrong person. Freed from carrying the crossbeam, Jesus turns to gently address those following him: θυγατέρες Ἰερουσαλήμ (thygateres Ierousalēm, daughters of Jerusalem). These women of the capital of Israel represent the nation.[ 3] Jesus does not need such sympathy (Fitzmyer 1985: 1498; Wiefel 1988: 395).[ 4] Jesus’ exhortation “not to weep” indicates that the direction of their emotion needs to be reassessed (conceptual parallels in Luke 7: 13; 8: 52). The women are caught in the vortex of a tragic series of events that ends in judgment. Jesus’ tone of care reflects his response throughout the events surrounding his death— no revenge, only concern and honesty. In a remark presented as a chiasmus, Jesus says that sympathy should instead be directed at themselves and their children:[ 5] a weep not b for me b′ for yourself a′ weep Jesus is suggesting that the nation is headed for difficult times, an allusion to the events of A.D. 70 (Ellis 1974: 266; Grundmann 1963: 429; Luke 11: 49– 51; 13: 1– 9, 34– 35; 19: 41– 44; 20: 16; 21: 20– 21; Acts 6: 14; cf. Seneca, Agamemnon 659– 63). Families will suffer great pain. The thought of the nation’s pain has not left him. As he dies, Jesus thinks of the fate of others. Jesus’ woe is like that in Jer. 9: 17– 20 [9: 16– 19 MT] (R. Brown 1994: 921). The nation is accountable for its rejection. Other Lucan texts show that all groups in the nation experience the pain of this judgment (Luke 11: 49– 50; 13: 34– 35; 19: 41– 44; 21: 20– 24). Jesus tells the women to weep for Israel, as he had (19: 41).
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[23: 31] Jesus makes a comparison: he is the green or damp wood, the nation in future judgment is the dry wood (ξύλον, xylon; Plummer 1896: 530; BAGD 549 §3; BAA 1113 §3). Jesus presents a lesser-to-greater argument: if this is what happens to a living tree, what might happen (a deliberative subjunctive; BDF §366.1) to a dead one? Though the basic image is clear, the referents are disputed (Fitzmyer 1985: 1498; Plummer 1896: 529): If the Romans treat an innocent person like Jesus this way, how much more will they mistreat a nation in revolution? This view introduces the Romans into a context where they are absent. If the Jews treat Jesus this way for coming to deliver them, how will they be treated for destroying him? The only thing against this view is that the subject shifts in the second half of the passage.[ 9] If humankind behaves this way before wickedness is full, how much more will it do so when wickedness overflows? It is not clear, however, how the reference to green and dry trees can produce this sense. This view sees the green tree as a negative reference, which is unlikely. If God has not spared Jesus, how much more will the impenitent nation not be spared when divine judgment comes? In this view “they” is an oblique third-person plural reference to God (12: 20 has a similar reference). It is easier to burn dry wood than lush, moisture-filled green wood. The proverb is a general remark about coming judgment that lacks more specific referents (Nolland 1993b: 1138). The widely held fourth view is most likely correct (Creed 1930: 286; Danker 1988: 372; Manson 1949:343; Marshall 1978: 865; J. Schneider, TDNT 5: 38 n. 7 [who notes that the remark looks historical]). Schweizer (1984: 358) says the point is, “The fate of Jesus, like that of the prophets, is sure to befall his enemies.” If view 4 is not correct, then view 2 is the next best option. Deciding between the two is not easy. A general reference to judgment (view 5) seems too vague. The concept of wood consumed in judgment is also found in Isa. 10: 16– 19 and Ezek. 20: 47 [21: 3 MT] (but Luke does not have the concept of burning found in these two references).[ 10] This is Jesus’ last lament for the nation.
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Summary
In Luke 23: 26– 49 Jesus goes to the cross in the midst of a swirl of events. His exhaustion causes someone to be appointed to bear the cross for him. The humanness of Jesus’ death stands out here, but he is still in control. The mourning by women of the city causes him to issue a perilous warning. Jesus may be dying, but it is Jerusalem that will pay in judgment— judgment so severe that people will beg to die. Creation will reverse itself. By ridding themselves of Jesus, the nation increases its problems.
At the cross, five themes dominate. First, Jesus is crucified among the criminals. He shares the place of the unrighteous. Second are the variety of reactions produced by Jesus’ death: people watch, rulers sneer, soldiers mock, and a criminal blasphemes. But another criminal confesses and asks for deliverance, and a centurion confesses Jesus’ innocence, while women mourn and followers watch. The whole world watches with a variety of reactions. Third is Jesus’ innocence, which is underlined by the criminal’s and centurion’s confessions. Jesus dies as an innocent, but he is in control, for he offers the confessing criminal paradise. He is the righteous sufferer, as the many allusions to the lament psalms show. But even more, he is judge and king. Fourth is creation’s testimony to Jesus’ death. The signs of darkness and the ripping of the temple veil testify that significant events are being fulfilled in God’s plan. Creation speaks for the Creator on behalf of Jesus. Humans may have opinions about Jesus, but God sends the real testimony about him. The heavenly portents parallel the day of the Lord and also suggest judgment for rejecting the Son. Fifth is the exemplary trust of Jesus before his Father, entrusting his soul to God’s care and relying on him for resurrection. It now remains only for God to act.
In the midst of the portrayal are numerous taunts to Jesus to save himself if he is a true miracle worker or king. Jesus does not save himself from death on the cross. God will, however, vindicate his Chosen One a few days hence. Those who reject Jesus think they have him, but the resurrection will show that Jesus has authority over them. As Jesus testified at his own trial, “From now on the Son of Man will be seated at the right hand of the Father.” Jesus’ trial has run its course. He is crucified, but the judgment stands not against Jesus. The Innocent One will be raised to exercise judgment. All will be asked to express where they stand. Luke’s reader is left to contemplate Jesus’ innocent sufferings. Will the reader be like the sneering crowds or the confessing criminal? They cannot remain neutral like the observing crowds, since paradise or judgment awaits. If there is one thing that Luke is after in his Gospel, it is the need to totally embrace the Innocent One who died. Resurrection makes that response a necessity.