e Or has obtained permission
f Gk He
g Or into temptation
h Other ancient authorities lack verses 43 and 44
i Or into temptation
j Or the Christ
22.1–23.56 The story of Jesus’ death.
22.1–13 Cf. Mt 26.1–5, 14–19; Mk 14.1–2, 10–16. Events at Passover reveal conflicting preparations by Jesus’ adversaries (vv. 2–6) and his disciples (vv. 7–13).
22.1 Passover. See note on 2.41. Was near. Luke again provides a nonspecific chronological reference (see note on 19.47–48; cf. Mt 26.2; Mk 14.1).
22.2 The standoff between the leaders and the people continues (see note on 19.47–48; see also 22.6).
22.3 This is the opportune time (4.13) Satan has been awaiting since the temptation in 4.1–13 (see also vv. 31, 53; Jn 13.27; Acts 5.3). Judas…Iscariot. See 6.16; Acts 1.16–20. The twelve. See note on 6.13.
22.5 Money. See notes on 11.41; 16.9.
22.7 The day of Unleavened Bread, inexact usage. Unleavened bread was eaten all seven days of the Passover festival (see Ex 12.14–20).
22.8 Peter and John are again singled out in the story (see note on 8.51).
22.13 Found everything as he had told them. Jesus’ explicit instructions (vv. 10–12) are understood to have been prophetic (see also 19.32).
22.14–23 Cf. Mt 26.20, 26–29; Mk 14.17, 22–25. Jesus reinterprets the Passover meal in terms of his coming death and the coming kingdom.
22.14 Hour, the beginning of Passover; it also anticipates the dire hour of Jesus’ arrest (v. 53).
22.15 Suffer (Greek paschein) refers here specifically to Jesus’ death (see also 24.46; Acts 1.3;3.18; 17.3; Heb 13.12; 1 Pet 2.21–23).
22.18 On the anticipation of the kingdom and its banquet, see 14.15–24.
22.19 He broke it. See 24.30, 35; Acts 2.42; 20.7, 11;27.35. In remembrance of me. See 1 Cor 11.24–25. Passover was already a feast of remembrance (i.e., of God’s deliverance of Israel from bondage in Egypt; see Ex 12.14).
22.20 Only Luke refers to a cup before (v. 17) and after supper, recalling the several cups of wine of the Passover feast (cf. 1 Cor 11.23–26). New covenant. See Jer 31.31–34; 1 Cor 11.25. Blood is treated as sacred to God because it is life (Gen 9.4; Deut 12.23) with atoning power (Lev 17.11; Heb 9.22). It was used to seal the old covenant between God and Israel (see Ex 24.3–8).
22.21 His hand is on the table. See Ps 41.9.
22.22 Jesus’ course as the Son of Man is determined by God’s will as recorded in the scriptures (see 9.22;18.31; 24.7, 25–27, 44–46), but the betrayer is still answerable for his actions (see also 17.1).
22.24–30 Cf. Mt 20.24–28; 19.28; Mk 10.41–45. Only Luke records the dispute about who is the greatest (see also 9.46) in the context of the betrayal, underscoring the apostles’ lack of understanding (see also 9.45; 18.34).
22.25 Benefactors, a title often given to gods and kings in the Hellenistic world.
22.26 On the reversal of status that characterizes the kingdom, see also 6.20–26; 9.48. Like one who serves. See 12.37; see also Mk 10.45; Jn 13.1–17; Phil 2.6–11.
22.28 Stood by me in my trials, probably the apostles’ presence during the rejections Jesus faced in his ministry (see, e.g., ch. 20; see also 23.49). Disciples will also experience trials (see 12.8–12; 21.12–19; 22.31–34).
22.29 I confer on you…a kingdom. See 12.32.
22.30 You may eat…in my kingdom. See note on 13.29. Thrones. See Ps 122.4–5. Judging the twelve tribes. See note on 6.13; cf. Rev 7.4–8. Judging connotes ruling, not simply passing judgment.
22.31–34 Cf. Mt 26.30–35; Mk 14.27–31; Jn 13.36–38. Peter’s imminent denial is defined in terms of Satan’s activity.
22.31 On Satan claiming the right to test or try the apostles, see 4.1–13; cf. Job 1.6–12;2.1–7.
22.32 Once you have turned back (i.e., repented). Jesus’ prayer for Peter’s endurance anticipates failure but is ultimately successful.
22.33 To prison. See Acts 5.18; 12.3.
22.34 Jesus’ prophecy is fulfilled in vv. 54–62.
22.35–38 Jesus modifies his earlier advice on mission preparations (cf. 9.3; 10.4).
22.36 On the use of the sword, see vv. 49–51.
22.37 See Isa 53.12; see also Lk 23.32–33.
22.38 It is enough. Jesus’ reply indicates that the apostles’ have misunderstood the symbolic sense of his instruction, as vv. 49–51 make clear.
22.39–53 Cf. Mt 26.36–56; Mk 14.32–50; Jn 18.1–11. Luke’s version of Jesus’ garden agony and arrest highlights the need for prayer in the “hour of darkness.”
22.39 Jesus’ custom (see 21.37) is known to Judas (see 22.47). The disciples followed. See note on 5.11.
22.40 The time of trial (also v. 46) indicates spiritual struggle (see 4.1–13; 11.4; 22.31).
22.41 He…prayed. See notes on 5.16; 6.12.
22.42 If you are willing. The will of the Father is central to Jesus’ mission (10.21;11.13; 12.30–32; 24.49; Acts 21.14; 22.14). Cup, i.e., the cup of destiny (see Pss 11.6; 75.8; Isa 51.17; Jer 25.15; Lam 4.21; see also Lk 22.17, 20–22).
22.43–44 These verses were either added to some ancient manuscripts or omitted from others (see text note c; see also 23.34).
22.44 His anguish. See Heb 5.7.
22.45 Only Luke explains the disciples’ sleep as because of grief. Cf. 9.32.
22.47 The crowd comprises the chief priests, the officers of the temple police, and the elders (see v. 52) and is not the crowd of the people who once protected Jesus (see note on 19.47–48; 22.2–6). Judas. See note on 6.16. The kiss was a common gesture of respectful greeting (7.45), but see Prov 27.6. It seems that Judas does not carry out the gesture.
22.48 Betraying (or “handing over”) the Son of Man. See 9.44;18.32; 20.20; 22.4, 6, 21–22; 24.7.
22.49 The disciples are willing to fight (cf. Mk 14.50). Sword. See vv. 36–38.
22.50 One of them. In Jn 18.10 Simon Peter strikes the slave.
22.51 Jesus repudiates violence and demonstrates love of enemies (6.27).
22.52 On treating Jesus as a bandit or insurrectionist, see the charges in 23.5, 14, 19, 25.
22.53 The hour of the adversaries is a limited moment in God’s timetable (see, e.g., 21.24; Jn 19.11; Acts 4.27–28; Rom 13.11) and their power, or authority (Greek exousia), is the evil dominion of darkness (4.6; 22.3; Eph 6.12; cf. Lk 1.79; Acts 26.18; 1 Thess 5.4–8).
22.54–71 Cf. Mt 26.57–75; Mk 14.53–72. Passion predictions begin to be fulfilled (see v. 34;18.32; 9.22).
22.54 High priest’s house, probably an official residence. Mt 26.57 identifies the high priest as Caiaphas. In following Jesus, Peter was keeping his promise (v. 33).
22.59 Mt 26.73 indicates that Peter’s Galilean dialect gave him away. See Lk 23.6.
22.60 The cock crowed. See v. 34.
22.61 The Lord…looked at Peter. Only Luke mentions this direct gaze.
22.62 Peter’s weeping shows that his predicted repentance (v. 32) has already begun.
22.63–64 Prophesy! The first mocking (see also 18.32; 23.11, 36) calls attention to Jesus as prophet (see 7.39; 13.34; 24.19).
22.65 Many other insults recalls other generalized summaries in 3.18; 8.3; Acts 15.35.
22.66 Council, i.e., the Sanhedrin, the supreme court of chief priests and elders in Jerusalem that interpreted and defended Jewish law (see also Acts 4.5–6, 23). In Luke the trial before this body occurs during the day (cf. Mt 26.57; Mk 14.53, where the phrase when day came is absent) and has none of the fierce charges or verdicts of Mt 26.61, 65–66; Mk 14.58, 63–64.
22.67 If you are the Messiah. See 23.35; cf. 4.41.
22.67b–69 Jesus’ answer first rephrases Jeremiah’s response to King Zedekiah (Jer 38.15), then points to the heavenly Son of Man who will come in triumph and judgment (Ps 110.1; Dan 7.13; see also Lk 21.27; Acts 2.32–36).
22.70 You say that I am. Jesus’ ambiguous answer (see also 23.3) impli
es an affirmative.
22.71 We have heard…own lips. With unintended irony, the council indicts itself (see v. 67).
Luke 23
Jesus before Pilate
1Then the assembly rose as a body and brought Jesusa before Pilate. 2They began to accuse him, saying, “We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.”b 3Then Pilate asked him, “Are you the king of the Jews?” He answered, “You say so.” 4Then Pilate said to the chief priests and the crowds, “I find no basis for an accusation against this man.” 5But they were insistent and said, “He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place.”
Jesus before Herod
6When Pilate heard this, he asked whether the man was a Galilean. 7And when he learned that he was under Herod’s jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time. 8When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign. 9He questioned him at some length, but Jesusc gave him no answer. 10The chief priests and the scribes stood by, vehemently accusing him. 11Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him, and sent him back to Pilate. 12That same day Herod and Pilate became friends with each other; before this they had been enemies.
Jesus Sentenced to Death
13Pilate then called together the chief priests, the leaders, and the people, 14and said to them, “You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. 15Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. 16I will therefore have him flogged and release him.”d
18Then they all shouted out together, “Away with this fellow! Release Barabbas for us!” 19(This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.) 20Pilate, wanting to release Jesus, addressed them again; 21but they kept shouting, “Crucify, crucify him!” 22A third time he said to them, “Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him.” 23But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. 24So Pilate gave his verdict that their demand should be granted. 25He released the man they asked for, the one who had been put in prison for insurrection and murder, and he handed Jesus over as they wished.
The Crucifixion of Jesus
26As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. 27A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. 28But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29For the days are surely coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.’ 30Then they will begin to say to the mountains, ‘Fall on us’ and to the hills, ‘Cover us.’ 31For if they do this when the wood is green, what will happen when it is dry?”
32Two others also, who were criminals, were led away to be put to death with him. 33When they came to the place that is called The Skull, they crucified Jesuse there with the criminals, one on his right and one on his left.· 34Then Jesus said, “Father, forgive them; for they do not know what they are doing.”‚f And they cast lots to divide his clothing. 35And the people stood by, watching; but the leaders scoffed at him, saying, “He saved others; let him save himself if he is the Messiahg of God, his chosen one!” 36The soldiers also mocked him, coming up and offering him sour wine, 37and saying, “If you are the King of the Jews, save yourself!” 38There was also an inscription over him,h “This is the King of the Jews.”
39One of the criminals who were hanged there kept deridingi him and saying, “Are you not the Messiah?j Save yourself and us!” 40But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.” 42Then he said, “Jesus, remember me when you come intok your kingdom.” 43He replied, “Truly I tell you, today you will be with me in Paradise.”
The Death of Jesus
44It was now about noon, and darkness came over the whole landl until three in the afternoon, 45while the sun’s light failed;m and the curtain of the temple was torn in two. 46Then Jesus, crying with a loud voice, said, “Father, into your hands I commend my spirit.” Having said this, he breathed his last. 47When the centurion saw what had taken place, he praised God and said, “Certainly this man was innocent.”n 48And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. 49But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things.
The Burial of Jesus
50Now there was a good and righteous man named Joseph, who, though a member of the council, 51had not agreed to their plan and action. He came from the Jewish town of Arimathea, and he was waiting expectantly for the kingdom of God. 52This man went to Pilate and asked for the body of Jesus. 53Then he took it down, wrapped it in a linen cloth, and laid it in a rock-hewn tomb where no one had ever been laid. 54It was the day of Preparation, and the sabbath was beginning.o 55The women who had come with him from Galilee followed, and they saw the tomb and how his body was laid. 56Then they returned, and prepared spices and ointments.
On the sabbath they rested according to the commandment.
next chapter
* * *
a Gk him
b Or is an anointed king
c Gk he
d Here, or after verse 19, other ancient authorities add verse 17, Now he was obliged to release someone for them at the festival
e Gk him
f Other ancient authorities lack the sentence Then Jesus…what they are doing
g Or the Christ
h Other ancient authorities add written in Greek and Latin and Hebrew (that is, Aramaic)
i Or blaspheming
j Or the Christ
k Other ancient authorities read in
l Or earth
m Or the sun was eclipsed. Other ancient authorities read the sun was darkened
n Or righteous
o Gk was dawning
23.1–5 Cf. Mt 27.1–2, 11–14; Mk 15.1–5. The Jewish authorities accuse Jesus before the local representative of the Roman government.
23.1 Pilate’s seat of government, normally in Caesarea Maritima, was moved to Jerusalem during Passover to keep the peace.
23.2 The charges are phrased with political overtones to interest the Roman governor. The general accusation of perverting (or subverting) our nation (see also vv. 5, 14) highlights the risk of offending careful understandings between the Jews and Rome (see Jn 11.48) and could be understood as fomenting revolt. The specific charges concern forbidding…taxes, which was seditious (cf. 20.20–26), and the fact that only the Romans could appoint a king (see Jn 19.12; cf. Lk 19.38; 23.37–38). Cf. the charges brought against Paul in Acts 24.5–6.
23.3 Are you the king of the Jews? Later Pilate ironically confirms this title (v. 38). See also 22.70.
23.4 The first of a series of affirmations of Jesus’ innocence by Rome (see vv. 14–15, 22, 41, 47; see also Acts 3.14; 7.52).
23.5 Judea. See note on 4.44. This geographical summary brings the whole story to this place (i.e., Jerusalem), and Acts 1.8 moves it out from Jerusalem to the ends of the earth.
23.6–12 A hearing before Herod, found only in Luke, brings more mocking and another verdict of innocence (v. 15).
23.7 Herod Antipa
s, tetrarch of the northern regions of Galilee and Perea (see note on 3.1), perhaps in Jerusalem for Passover.
23.8 Herod’s interest in Jesus is threatening (9.7–9; 13.31). On the desire for a sign, see 11.29.
23.11 The elegant robe suggests a royal mockery (see also 22.63; cf. Mk 15.16–20).
23.12 The friendship of Herod and Pilate is an unholy collusion (see Acts 4.26–28, citing Ps 2.2; cf. 1 Cor 2.8).
23.13–25 Cf. Mt 27.15–26; Mk 15.6–15. The final phase of the trial stresses Jesus’ innocence and Pilate’s capitulation.
23.13–14 The people are present to hear the charge that Jesus was perverting the people (see v. 2) and Pilate’s not…guilty. See notes on 13.1; 23.4.
23.18 Release Barabbas for us. Mt 27.15–23; Mk 15.6–15 give a rationale for the request. Nothing further is known of this custom or this individual. See also Acts 3.13–15.
23.21 Crucify him. Crucifixion was a brutal form of Roman execution, reserved for slaves and the worst criminals.
23.22 A third time. Luke continues to stress Pilate’s desire to dismiss the charges.
23.23 Their voices prevailed. Luke construes Pilate’s verdict as acquiescing to the crowd’s will (see also their demand, v. 24; as they wished, v. 25).
23.26–56 Cf. Mt 27.31b–61; Mk 15.20b–47. The crucifixion, death, and burial of Jesus.
23.26 Simon, otherwise unknown (cf. Mk 15.21). Cyrene, a city on the coast of northern Africa, had a sizable Jewish colony (see Acts 2.10; 6.9; 11.20).
23.27 Wailing for him, perhaps an allusion to Zech 12.10–14 (see also 2 Sam 1.24; Jer 9.17–22).
23.28 Daughters of Jerusalem, a term often used in the OT (see Song 1.5; 2.7; 5.16; 8.4; Isa 37.22; Zeph 3.14; Zech 9.9).
23.29–30 Jesus’ prophetic oracle of judgment compares closely with the dire effects of siege warfare described in 19.41–44.
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