Luke 23

On the chapter, see notes on Matt. xxvii.; Mark xv.; John xviii., xix.

1 the whole multitude, etc. See note on Matt. xxvii. 1.

3. Thou sayest [it]. That is, “It is as thou sayest”: see ver. 70. Our Lord’s reply, which is given more fully in John xviii. 36, 37, thoroughly convinced Pilate of His innocence (4).

4-16. This account of Pilate’s proceedings, and of the trial before Herod, is peculiar to Luke.

5. Jewry. The old English equivalent for “Judæa”; and so in John vii. 1. The “synoptic” evangelists relate very little of Christ’s ministry in Judæa, but this and other passages clearly imply it.

6. When Pilate heard of Galilee. Pilate was eager to embrace the opportunity to shift the responsibility of an act which he dared not refuse, yet could not approve. From ver. 12 it would also seem that the Roman governor wished to show courtesy to the Tetrarch.

7 who himself also was at Jerusalem. Herod Antipas, professing conformity to Judaism, would naturally be in the city for the Passover. Usually, Pilate lived at Cessarea, Herod at Tiberias.

9 answered him nothing. He knew that Herod was not wishing to learn and obey the truth.

11 a gorgeous robe. The Greek word suggests that the robe was white (Vulgate, veste alba; Luther, ein weisses Kleid), which was the royal colour among the Hebrews: cp. Matt. vi. 28, 29. But the imperial colour among the Romans was purple; and hence that was the colour of the robe in which Pilate’s soldiers arrayed Jesus in their mockery of Him: see John xix. 2.

15 is done unto him. Rather, “hath been done by him” (R.V.); i.e., by Jesus.

16. I will therefore chastise him. Pilate wished to treat the affair as a misdemeanour; and to inflict a slight but degrading punishment, which would throw contempt upon the alleged pretensions of Jesus. But the Jews persisted in urging its importance, and prevailed.

26-43. See notes on Matt. xxvii. 31-44; Mark xv. 20-32.

28. Daughters of Jerusalem. These were therefore not the women who had followed Him from Galilee; but inhabitants of Jerusalem, who were attracted by the spectacle, and moved with sympathy for the sufferer.

If they do these things, etc. “If while there is still life in the nation such deeds are possible, what will happen when that life is withered and the hour of doom arrives?” (Peake’s Commentary).

33. Calvary. In the Greek, as R.V., “the skull.” “Calvary” is a Latin word, corresponding with the Hebrew Golgotha (see Matt. xxvii. 33, and note).

34. Father, forgive them; for they know not what they do. To Luke we owe this precious portion of the intercession of Jesus, which, although omitted by some ancient authorities (R.V. marg.), has the weight of evidence in its favour. Conscious, whilst He is bearing human guilt, of His Father’s unabated love, He pleads already for the pardon of those who were nailing Him to the cross (Isa. liii. 12), turning their very ignorance into a plea for mercy. The plea was in the first instance for the Roman executioners; but no doubt embraced His enemies, who had delivered Him into their hands, and whom excess of bigotry had also blinded to the true nature of the act: cp. Matt. v. 44; Acts vii. 60; 1 Pet. ii. 21-23; also Acts iii. 17; 1 Cor. ii. 8.

39 one of the malefactors. The incident that follows is peculiar to Luke. Matthew and Mark speak of both the robbers as reeling Jesus.

If thou be the Christ. The best MSS. have, “Art not thou the Christ?” A bitterly ironical question.

42. Into Thy kingdom. Or, “in Thy kingdom” (R.V.); when Thou shalt come again in regal power and glory. How this man had obtained his knowledge of Jesus we are not told; but the proofs of his penitence and faith are clear. He acknowledges his own guilt and the justice of his condemnation; he reproves the ungodliness of his companion, attests the innocence of the crucified Jesus, and makes personal application to Him as the Royal and Divine Messiah.

43. To-day, “To-day”; for I am a King already, and my death will but establish my kingdom.

paradise. The word “paradise,” from the Persian, originally signifying a garden, came to be applied to the garden of Eden (Gen. ii. 8, Septuagint), and was subsequently used to designate the abode of the souls of the righteous after death (2 Cor. xii. 4; Rev. ii. 7).

44-49. See notes, Matt. xxvii. 45-54; Mark xv. 33-39.

44 the sixth hour. The hour of noon. So in

Matthew and Mark. According to John (xix. 14) it was “the sixth hour” when Jesus stood before Pilate: see note on that passage.

the earth. Or, as translated in Matthew and Mark, “the land.” The word is the same in all three Gospels (and in R.V.). It was now that (Matthew, Mark) Jesus uttered the cry, “My God, my God, why hast Thou forsaken me?”

46 into Thy hands, etc. Only in Luke. The words of Psa. xxxi. 5, with the emphatic word “Father” prefixed. Just before this utterance our Lord had said, “It is finished”: see note, John xix. 30.

47. Certainly this was a righteous man. “This man was really innocent” (Moffatt).

48 amote their breasts. In remorse for what had been done. In many, doubtless, this prepared the way for the conviction which followed Peter’s preaching (Acts ii. 37).

50-58. See notes on Matt. xxvii. 57-66; Mark xv. 42-47; John xix. 38-42.

50 the same had not consented, etc. An addition peculiar to Luke, indicating at once Joseph’s position and conduct as a member of the Sanhedrin.

56 rested on the sabbath day. Only Luke mentions this detail, suggesting the quiet sadness of that most memorable day.