The Gospel of Luke

by Pablo T. Gadenz

  In particular, Acts shows how the lives of Stephen, Peter, and Paul mirror Jesus’ life in various ways. As Jesus asks the Father to forgive those who crucified him, and then commends his spirit into the Father’s hands at his death (Luke 23:34, 46), so Stephen prays to Jesus to receive his spirit and asks the Lord not to hold the sin of his stoning against those who did it (Acts 7:59–60). As Jesus gives an important speech explaining the fulfillment of Scripture (Luke 4:16–30), so do Peter and Paul (Acts 2:14–40; 13:16-41). As Jesus heals the paralyzed (Luke 5:24–25) and raises the dead (7:14–15; 8:53–55), so do Peter and Paul (Acts 3:2–8; 9:40; 14:8–10; 20:9–12). As Jesus finds faith in a centurion (Luke 7:9), so do Peter with the centurion Cornelius and Paul with the Philippian jailer, leading to their baptism (Acts 10:43–48; 16:31–34).

  Moreover, many events of Paul’s imprisonment recall those of Jesus’ passion.a Both Jesus and Paul travel to Jerusalem knowing that they will suffer there and be handed over to the Gentiles (Luke 18:31–33; Acts 21:11–13). Both give farewell addresses (Luke 22:14–38; Acts 20:17–38). Both break bread in the Eucharist (Luke 22:19; Acts 20:7, 11). In Jerusalem, they are arrested (Luke 22:54; Acts 21:30) and struck (Luke 22:63-64; Acts 23:2). There are four phases to their trials, as Jesus is brought before the †Sanhedrin, Pilate, Herod Antipas, and Pilate again (Luke 22:66; 23:1, 7, 11), and Paul is brought before the Sanhedrin, Felix, Festus, and Herod Agrippa II (Acts 22:30; 24:1; 25:5, 23). Both are declared innocent three times (Luke 23:4, 14, 22; Acts 23:9; 25:25; 26:31). During their trials there are shouts of “Away with this man!” (Luke 23:18) and “Away with him!” (Acts 21:36). In both cases, a centurion reacts favorably (Luke 23:47; Acts 27:1, 3, 43). Through these and other parallels, Luke confirms what Paul says in Galatians: “I live, no longer I, but Christ lives in me” (Gal 2:20).

  a. E.g., see Charles H. Talbert, Reading Luke: A Literary and Theological Commentary on the Third Gospel, rev. ed. (Macon, GA: Smyth & Helwys, 2002), 218–20.

  Moreover, an additional demand is made of Pilate: Release Barabbas to us. This request refers to the custom of a Passover amnesty for a prisoner, mentioned in the other Gospels (Matt 27:15; Mark 15:6; John 18:39).7 The situation is highly ironic: they ask for one whose name means “son of the father,” but they reject the true Son of the Father.8 They press their case against Jesus for “inciting the people to revolt” (Luke 23:14), yet they ask for Barabbas, who is in prison precisely for a rebellion and murder. Since the people (v. 13) who allegedly are being incited to revolt are themselves calling for his execution, the falsehood of the charge against Jesus becomes evident.9

  [23:20–22]

  The trial has deteriorated into a contest of whose voice is the loudest and whose will is the strongest. In response to their shouts, Pilate addressed or called out to them, trying to assert his voice. He expressed his will, wishing (literally, “willing”) to release Jesus (v. 16). However, they continue shouting over him, indicating their will: Crucify him! For the third time (23:4, 14), Pilate says that he has found him guilty of no capital crime, and he wonders aloud what evil Jesus has done. He repeats that he will release him after he is flogged. A scourging was earlier predicted by Jesus (18:33), but the actual scourging mentioned in the other Gospels (Matt 27:26; Mark 15:15; John 19:1) is not recounted by Luke, who emphasizes more the mockery of Jesus than his physical sufferings.10 However, it was typical Roman practice to precede crucifixion with other punishments such as a severe scourging.

  [23:23–25]

  More loud shouts demand that he be crucified, and their voices prevailed. In accord with what they asked (23:18) and contrary to what he said (see vv. 16, 20, 22), Pilate decides to have Barabbas released while Jesus is handed over to be crucified (Acts 3:13–14). The leaders thus get what they wished—in other words, their will. The way of the cross has begun.

  Jesus Is Led Away to Be Crucified (23:26–32)

  26As they led him away they took hold of a certain Simon, a Cyrenian, who was coming in from the country; and after laying the cross on him, they made him carry it behind Jesus. 27A large crowd of people followed Jesus, including many women who mourned and lamented him. 28Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me; weep instead for yourselves and for your children, 29for indeed, the days are coming when people will say, ‘Blessed are the barren, the wombs that never bore and the breasts that never nursed.’ 30At that time people will say to the mountains, ‘Fall upon us!’ and to the hills, ‘Cover us!’ 31for if these things are done when the wood is green what will happen when it is dry?” 32Now two others, both criminals, were led away with him to be executed.

  OT: Hosea 10:8

  NT: Luke 9:23; 14:27; 19:41–44; 21:23. // Matt 27:31–32; Mark 15:20–21; John 19:16–17

  [23:26]

  After Pilate’s verdict, the soldiers (see 23:36) led Jesus away through the streets of Jerusalem and out one of the city gates11 (Heb 13:12). According to the typical Roman practice, Jesus carried the horizontal crossbeam12 (see John 19:17), which would be attached to the vertical post at the site of the crucifixion. However, lest Jesus die along the way on account of his earlier beating and flogging, they compel a certain Simon, originally from Cyrene in Libya, who is coming in at the time, to carry Jesus’ cross (Matt 27:32; Mark 15:21). He thus fills in where another Simon should be—that is, Peter (Luke 22:31, 34)—who left the scene after denying Jesus (22:62). As the Cyrenian carries the cross behind Jesus, he does what the model disciple is called to do: “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me” (9:23). And again: “Whoever does not carry his own cross and come after me cannot be my disciple” (14:27).13

  [23:27–29]

  Luke, who often mentions a man and a woman in pairs, now complements Simon with many women, whose encounter with Jesus is not recorded in the other Gospels. They are part of a large multitude of the people, probably of those who listened to him teaching in the temple (19:48; 21:38) and who now followed him, as indeed disciples are called to do (5:27; 9:23, 59; 18:22). Though these Jerusalem women mourned and lamented him, Jesus is instead concerned about them and their children. Indeed, their city will be destroyed in the days of judgment that are coming (17:22; 19:43; 21:6, 22). Corresponding to his earlier “woe” for “pregnant women and nursing mothers in those days” of “terrible calamity” (21:23) is the beatitude he now pronounces: Blessed are the barren, the wombs that never bore and the breasts that never nursed.14 In the case of the barren Elizabeth (1:7, 36), her condition was considered a disgrace and the Lord took it away from her (1:25). Now, in view of the looming crisis, such a condition itself becomes a blessing (see Jer 16:1–4).

  [23:30–31]

  A prophetic word from Hosea confirms Jesus’ prophecy: to end such suffering, people will wish that the mountains would fall upon them and that the hills would cover them (Hosea 10:8). Jesus finishes with an analogy that argues from bad to worse: they are putting an innocent man to death in a time of “peace” (Luke 19:42)—that is, when the wood is green. So what will happen in a time of war? The whole city will go up in flames, like wood that is dry.

  [23:32]

  Also led away are two others who are criminals, who will be executed with Jesus (23:33). Scripture is being fulfilled in him, as he earlier said: “He was counted among the wicked” (22:37, quoting Isa 53:12).

  Jesus Is Crucified (23:33–43)

  33When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left. 34[Then Jesus said, “Father, forgive them, they know not what they do.”] They divided his garments by casting lots. 35The people stood by and watched; the rulers, meanwhile, sneered at him and said, “He saved others, let him save himself if he is the chosen one, the Messiah of God.” 36Even the soldiers jeered at him. As they approached to offer him wine 37they called out, “If you are King of the Jews, save yourself.” 38Above him there was an inscription that read, “This is the
King of the Jews.”

  39Now one of the criminals hanging there reviled Jesus, saying, “Are you not the Messiah? Save yourself and us.” 40The other, however, rebuking him, said in reply, “Have you no fear of God, for you are subject to the same condemnation? 41And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal.” 42Then he said, “Jesus, remember me when you come into your kingdom.” 43He replied to him, “Amen, I say to you, today you will be with me in Paradise.”

  OT: Ps 22:8–9, 19; 69:22; Isa 53:12

  NT: Luke 22:37; Acts 7:60. // Matt 27:33–44, 48; Mark 15:22–32, 36; John 19:17–24

  Catechism: Jesus prays on the cross, 597, 2605, 2635; Jesus as king, 440; the good thief, 1021, 2616

  Lectionary: Luke 23:35–43: Christ the King (Year C); Luke 23:33, 39–43: Masses for the Dead

  [23:33]

  Once outside the city, they came to the place and there Jesus was fastened to the wood of the cross. Interestingly, the phrase here in Greek occurs only one other time in the Bible, in the story of the sacrifice of Isaac, where it too is followed by the word “there”: “They came to the place that God had mentioned to him. And [Abraham] built the altar there and laid on the wood, and when he had bound his son [Isaac] hand and foot, he laid him on the altar atop the wood” (Gen 22:9 NETS [emphasis added]).15 According to Jewish understanding, this event in Genesis occurred basically at the same place (Mount Moriah) and at the same time of year (Passover) as Jesus’ crucifixion.16 Luke has already prepared the reader for such an allusion with the earlier references to Jesus as the “beloved son” like Isaac (Luke 3:22; 20:13; see Gen 22:2, 12, 16 LXX) as well as the earlier comparison between their mothers Mary and Sarah (Luke 1:37; Gen 18:14 LXX). The allusion’s purpose is to indicate that Jesus’ death is a sacrifice. Jesus explained this in another way at the Last Supper, saying that his body will be given and his blood will be poured out “for you” (Luke 22:19–20). As a result, the blessing promised to Abraham in the story of Isaac’s sacrifice comes through Jesus, as Luke later says through Peter’s speech that quotes the same passage (Acts 3:25–26; see Gen 22:18). Jesus’ death thus has saving significance.

  The crucifixion occurs at an abandoned rock quarry that is called the Skull, probably on account of its shape. The other Gospels also give its Aramaic name, Golgotha. Early Christian veneration of the site and of the nearby site of the empty tomb led the Romans under the emperor Hadrian in AD 135 to build a pagan shrine in an effort to eradicate the memory.17 The result was just the opposite, as the shrine preserved the exact location. Later, under the patronage of the emperor Constantine, the Church of the Holy Sepulchre was dedicated in AD 335 marking both sites.18

  Jesus is crucified “among the wicked” (Luke 22:37, quoting Isa 53:12)—in other words, between the two criminals. Indeed, crucifixion was a Roman penalty frequently imposed on brigands, political rebels, and slaves who revolted.19 Though some were fastened with ropes, others, including Jesus himself, had their hands and feet nailed to the cross (Luke 24:39–40; see John 20:25),20 and death followed slowly, as a result of asphyxiation, blood loss, and trauma.

  [23:34]

  Jesus’ response is to “pray for those who mistreat” him (Luke 6:28): Father, forgive them (verb aphiēmi). Only Luke records this saying,21 one of the seven last words from the cross gathered from the four Gospels. The “liberty” (4:18; related noun aphesis) proclaimed by Jesus in Nazareth is here offered to his enemies, preparing also for the disciples’ proclamation of “forgiveness” (24:47; same Greek noun) to all the nations. Jesus also provides his executioners with an excuse—they know not what they do—which will later be echoed by Peter, when he observes that they “acted out of ignorance” of Jesus’ true identity (Acts 3:17; see 13:27). Presumably, “if they had known it, they would not have crucified the Lord of glory” (1 Cor 2:8).

  After crucifying Jesus, they divided his garments by casting lots. This phrase indirectly refers to the Roman custom of crucifying people naked or wearing just an undergarment.22 Moreover, it alludes to Psalm 22: “They divide my garments among them; / for my clothing they cast lots” (Ps 22:19). This psalm (echoed again in Luke 23:35) details the unjust sufferings of a righteous man. References to it are found in the crucifixion account in all four Gospels. Thus, “what is written about” Jesus is “coming to fulfillment” (22:37), including what the psalms say about the sufferings of “the Messiah” (23:35; see 24:26, 44, 46).

  [23:35–39]

  Indeed, the same psalm also says: “All who see me mock me” (Ps 22:8). As the people there watched, Jesus is taunted by three sets of characters: among those who sneered at him were the rulers, but the soldiers also jeered at him, and even one of the criminals hanging there reviled or insulted him.

  The scorn of the rulers and the criminal focuses on Jesus’ title of Messiah (Luke 23:35, 39). If that is really who he is, let him save himself—again echoing the same psalm (which refers to God as the one who saves): “Let him deliver him” (Ps 22:9). The emphasis on the verb save, occurring four times in these verses, paradoxically explains the significance of Jesus’ crucifixion: by not saving himself, he saved others. Indeed, Jesus is the “savior” (Luke 2:11) who has come to bring “salvation” (19:9) and “to save what was lost” (19:10). This is his mission as Messiah (2:11; 9:20)—that is, as a Messiah who suffers (24:26, 44).

  The rulers also derisively refer to Jesus as the chosen one (see 9:35), a title pointing to another biblical passage that sheds light on the crucifixion: “Here is my servant whom I uphold, / my chosen one with whom I am pleased” (Isa 42:1 [emphasis added]). Jesus is this †servant foretold by Isaiah (Isa 52:13) who at his crucifixion is “counted among the wicked” (Luke 22:37, quoting Isa 53:12). Moreover, Moses was also called God’s “chosen one” (Ps 106:23). At the transfiguration, Jesus spoke with Moses about his “exodus” to take place “in Jerusalem” (Luke 9:31), and the voice from heaven referred to him as the “chosen Son” (9:35). This exodus of God’s chosen one is now being accomplished.

  The mocking by the Roman soldiers focuses on another title—King of the Jews—which is how the title “Messiah” was earlier explained to Pilate (23:2–3). Bearing the same title of King of the Jews is an inscription on the cross. According to the Roman practice, it was likely carried in front of Jesus on his way to the site in order to announce his crime and was then affixed to the cross for the same reason.23 As part of their mockery, the soldiers offer Jesus a drink of sour wine (oxos). They unwittingly fulfill another psalm associated with Jesus’ passion: “For my thirst they gave me vinegar” (Ps 69:22; oxos in the LXX).

  [23:40–41]

  Rebuking the criminal’s mocking of Jesus (see Luke 17:3), the other one urges him—especially since they are about to die—to have fear of God (see 12:5), which is necessary for obtaining God’s mercy (1:50). He confesses that they have been condemned justly on account of their crimes but recognizes that Jesus has done nothing wrong. He thus echoes Pilate’s threefold assertion that Jesus is not guilty (23:4, 14, 22).

  [23:42–43]

  He next addresses Jesus and directs a plea to him: remember me when you come into your kingdom. His moment of conversion comes just in time. His appeal recalls biblical prayers to the Lord God—for example, “Remember me according to your mercy” (Ps 25:7; see Luke 1:54)—yet it is addressed to Jesus, whom Luke has frequently presented as Lord. His prayer expresses the hope that he will be saved not from the cross (see Luke 23:39) but from his sins, and so enter after his death into Jesus’ kingdom.

  Jesus’ final Amen saying (see 4:24) solemnly grants the appeal. He promises him that he will soon be in Paradise, which was commonly understood in Jewish literature of the time as the realm of blessedness for the righteous after death.24 Now, however, this blessedness comes from being with Jesus: you will be with me. Originally, the garden of Eden was the earthly paradise (Gen 2:8, 15 LXX) where God placed Adam. However, Adam was driven out of
paradise because of the fall (Gen 3:23–24 LXX), and it remained closed to sinners. Now, Jesus the new Adam (see comment on Luke 3:38 and 4:2) reopens paradise25—actually, a greater paradise of eternal life. Moreover, as seen throughout Luke, the fulfillment of the promise occurs not in some distant future, but today (see 2:11; 4:21; 19:9).

  Reflection and Application (23:42)

  Jesus, remember me. These words are brought to mind by a line from the eucharistic hymn Adoro te devote, attributed to St. Thomas Aquinas: “I ask for what the repentant thief asked” (Peto quod petivit latro paenitens). “Jesus, remember me.” What a beautiful short prayer! Each day and throughout the day we can ask Jesus for the many things we need, summing up our prayers of petition by asking Jesus to remember us, according to his mercy, remembering not our sins (Ps 25:7). And, like the good thief, let us ask at the moment of our death: “Jesus, remember me when you come into your kingdom” (Luke 23:42).

  Jesus Dies on the Cross (23:44–49)

  44It was now about noon and darkness came over the whole land until three in the afternoon 45because of an eclipse of the sun. Then the veil of the temple was torn down the middle. 46Jesus cried out in a loud voice, “Father, into your hands I commend my spirit”; and when he had said this he breathed his last. 47The centurion who witnessed what had happened glorified God and said, “This man was innocent beyond doubt.” 48When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts; 49but all his acquaintances stood at a distance, including the women who had followed him from Galilee and saw these events.