Luke

23:32-49

The culmination of Messiah's mission, 19:45-24:53

3. The Glorification of the Messiah, 23:26-24:53

ii] The crucifixion

In a very matter-of-fact way, Luke describes the crucifixion of Jesus: of the three "criminals" led to the place of execution, the place called The Skull; their being nailed to the transverse beam of the cross; Jesus' words of forgiveness, "Father, forgive them"; the silent witness of the gathered crowd; the scoffing of the religious authorities; the mockery of the soldiers; the attaching of Pilate's notice, "This is the king of the Jews"; the argument between the two insurgents ("criminals"), with the statement of faith by one, along with Jesus' promise to him of eternal reward, "today you will be with me in Paradise"; the oppressive darkness that shrouded the land between noon and 3pm.; the final words of Jesus, "Father, into your hands I commend my spirit"; the statement by the soldier, "certainly this man was innocent"; and finally, the silent witness of Jesus' friends.

The redemptive mission of the Son of Man is accomplished.

i] Context: See 23:26-31. The Crucifixion, detailing the events surrounding Jesus' execution, is the second episode of a series of six dealing with The Glorification of the Messiah, 23:26-24:53.

ii] Structure: The Crucifixion of Jesus:

iii] Interpretation:

iv] Synoptics:

v] Exposition: A simple exposition of this passage may be found in the linked pew-level Sermon Notes.

The crucifixion of Jesus, v32-49: i] The three are crucified, v32-33. Jesus and two criminals (Mark has lhstai, "bandits" - the word has political overtones) are led to the place of The Skull, presumably named after a skull-like rock formation that existed just outside the city wall. Here they are crucified, with Jesus between the two criminals.

de "-" - but/and. Transitional, probably used here to indicate a step in the narrative, although this verse is often linked with v31.

kakourgoi (oV) "criminals" - [two others] criminals [were being led away]. It is likely that the adjective "others" is being used as a noun and so "criminals" stands in apposition with it, specifying "others"; "Two others, who were criminals, were led away ....." It is generally agreed that they are more than just criminals, most likely Zealots, insurgents / terrorists (depending on your point of view!!!), but obviously Luke doesn't want to make this connection.

sun + dat. "with [him]" - with [him]. Expressing association / accompaniment.

anaireqhnai (anairew) aor. pas. inf. "to be executed" - to be executed. The infinitive introduces a final clause expressing purpose clause; "in order to be put to death."

Luke drops the Aramaic name for the place of the Skull; archaeologists are unsure of the site. Nails were normally used for crucifixion, and they are mentioned by John, but not by the synoptists. There seems a clear desire not to dramatize the execution.

oJte "when" - [and] when [they came]. Temporal conjunction serving to introduce a temporal clause.

epi + acc. "to [the place]" - upon [the place]. Spatial, often with movement down upon.

ton kaloumenon (kalew) pres. pas. part. "called" - being called [the skull]. The participle is adjectival, attributive, limiting "place"; "the place which is called the skull."

men ..... de "-" - [they crucified him there, and the criminals,] on the one hand [who = one crucified from right] and on the other hand. Here with a distributive function rather than for an adversative comparative function. The relative clause formed by o}n men ... o}n de ... stands in apposition to the kakourgouV, "criminals".

ek + gen. "on [his right]" - [who = one crucified] from [left] - Idiomatic use of a preposition, usually expressing separation, "away from", but when used with dexiwn, "right hand", the sense is spatial, "at".

ii] They divide Jesus' cloths, v34. The soldiers gamble over Jesus' limited possessions, cf., Ps.21:19. Only Luke tells us that while they are doing this Jesus prays "Father forgive them, for they do not know what they are doing." The prayer is not found in some manuscripts, but does reflect the wording of Acts 7:60. Metzger thinks it was not part of Luke's original gospel, but is likely to be a logion of dominical origin, which is why it is retained (often double bracketed). It could be argued that the prayer is not answered because Jerusalem is destroyed, and this is why some copyists have left it out. As to the nature of the prayer, it amounts to a request not to remove the opportunity for forgiveness. Forgiveness can only operate where there is repentance. So, the religious and Roman authorities, despite their evil, still have before them the offer of forgiveness, and this on the basis of Jesus' sacrificial death.

oJ de "-" - but/and he [jesus said]. Transitional, indicating a change in subject to Jesus.

autoiV dat. pro. "them" - [father, forgive] them. Dative of direct object after the verb "to forgive" / interest, advantage.

gar "for" - because [they know not what they are doing]. Introducing a causal clause explaining why God should continue to offer the grace of forgiveness to those participating in the evil of Christ's crucifixion.

diamerizomenoi (diamerizw) pres. part. "they divided" - [but/and] dividing up [the garments of them, they threw = cast lots]. The participle is adverbial, possibly temporal, so Nolland; "then they distributed his cloths among themselves", Moffatt. Matthew and Mark also use a participle for, "casting lots". "Having separated his clothing, the soldiers cast lots to determine their share."

iii] Jesus is mocked, v35-37: Luke continues separating the response of the "rulers" from that of the people - the religious officials abuse and snear at Jesus, but the people stand qewrwn, "watching". As already indicated, this is driven more by Luke's theology than just sentiment. Of course, Luke is drawing out the irony of the taunt, given that not only is Jesus the messiah, but to save others he has to forego saving himself.

qewrwn (qewrew) pres. part. "watching" - [and the people stood] staring, watching. The participle is adverbial, modal, expressing the manner of their standing, as NIV.

de kai "and ..... even" - but/and and [the authorities]. Transitional, indicating the rulers as another group, rather than including the people with the abusers.

exemukthrizon (ekmukthrizw) imperf. "sneered at" - were mocking, scoffing. The imperfect is probably being used to express durative action; "continued sneering." adverberly

legonteV (legw) pres. part. "they said" - saying [he saved others, let him save himself from death]. Attendant circumstance participle expressing action accompanying the verb "they were mocking"; "they continued mocking him and said." Possibly adverbial, modal, but see legwn, 4:35.

ei + ind. "if [he is]" - if [this one is]. Introducing the protasis of a 1st. class conditional clause where the proposed condition is assumed to be true; "if, as is the case, this one is the Christ of God, the chosen one, then let him save himself."

tou qeou (oV) gen. "God's [Messiah]" - [the christ] of god. The genitive may be viewed as adjectival, possessive, as NIV, or ablative, source/origin, "sent from God."

oJ eklektoV "the chosen one" - the chosen. Standing in apposition to oJ CristoV, "the Christ." Messianic title, the one God has chosen.

The soldiers' offer of cheap wine is not described by Luke in a positive light. Some argue that the offering of the sour wine was how they mocked him - a king would not be offered poor wine, cf. Ps.69:21. The soldiers think that Jesus' claim to kingship is a bit of a joke. From Luke's perspective, the joke is on them, since Jesus is a king.

de "-" - but/and. Transitional, indicating a change in subject.

prosercomenoi (prosercomai) pres. part. "came up" - [the soldiers and = also ridiculed, made fun of him,] approaching, [offering wine vinegar to him and saying]. The participle, as with prosferonteV, "offering", and legonteV, "saying", v37, is adverbial, probably instrumental, expressing means; "the soldiers made fun of him too by coming up to him, handing him wine vinegar, and saying ....." The mocking of Jesus by the soldiers involved their approach, their offer of wine, and their words. The participle legonteV also functions to introduce direct speech.

autw/ dat. pro. "[mocked] him" - him. Dative of direct object after the en prefix verb "to mock, ridicule, make fun of."

autw/ dat. pro. "[they offered] him" - to him. Dative of indirect object after the verb "to offer."

As with Pilate, these Gentile soldiers understand the word "messiah" to mean "anointed one" = "king", in this case, "king of the Jews", unlike the religious authorities who stay with the title "messiah", v35.

ei + ind. "if" - [saying] if. Introducing a first-class conditional clause where the proposed condition is assumed to be true for argument's sake; "if, as is the case for argument sake, .... then ......" "OK, assuming you are the King of the Jews, let's see you save yourself." The soldiers recognise that a genuine kingship is being claimed here, they just don't think Jesus is the genuine article.

twn Ioudaiwn (oV) gen. "[king] of the Jews" - [you are the king] of the jews [save yourself]. The genitive is adjectival, treated either as possessive, identifying a derivative characteristic, or idiomatic / subordination, "king over the Jews."

iv] The notice, v38: The charge against Jesus was ascribed on the titulus and nailed above him. It serves as a short-hand statement of the charge for which Jesus is found guilty and for which he is executed. The charge is a political one, namely, claiming to be the king of the Jews, although as Luke makes clear, Jesus never claims political status. None-the-less, the charge infers the messianic kingship of Christ.

de kai "-" - but/and and = also. Possibly transitional, introducing a new literary unit / paragraph, or coordinative, but with emphasis on what follows, so Plummer; "there is also an inscription over him."

epigrafh (h) "notice" - [there was] a placard. Nominative subject of the verb to-be. The titulus is a formal notice detailing a criminal's name and the charge.

ep (epi) + dat. "above [him]" - upon [him]. Spatial; here obviously with the sense of over his head, at the top of the cross.

ouJtoV "this" - this one [is the king of the jews]. This nominative subject of the verb to-be is used in Matthew but not in Mark. Slightly derogatory. It is interesting that the charge doesn't have "claimed"; all three synoptic gospels have "king of the Jews."

v] The response of the two insurgents crucified with Jesus - one of abuse; one of faith, v39-43. The first criminal sarcastically suggests that since Jesus is the Christ, he might like to do something about their situation. The second criminal has recognised Jesus' messianic credentials and so reminds his friend that it is dangerous for a justly condemned criminal to deride God's righteous one. The faith of this criminal is firm, and so he asks Jesus for his eternal care. The phrase "remember me" is actually a common prayer found on gravestones of this period. If God is willing to remember him, then maybe he will survive the grave. Jesus proclaims the blessing that belongs to those who rest on God's mercy in Christ - "paradise", is available to all who ask. This episode is unique to Luke and has prompted ongoing debate as to its authenticity.

twn .... kakourgwn gen. adj. "[one] of the criminals" - [but/and one] of the evil-doing ones = criminals. The adjective serves as a substantive, the genitive being adjectival, partitive.

kremasqentwn (kremannumi) gen. aor. pas. part. "who hung there" - having been hung. The participle is adjectival, attributive, limiting "criminals". "Who was being crucified there with Jesus."

eblasfhmei (blasfhmew) imperf. "hurled insults" - was reviling, insulting, abusing blaspheming [him]. The imperfect is probably used to draw out durative aspect - the insults flowed; "continued to jibe at Jesus with sarcastic disrespect." An inceptive sense may also be intended, "began to ...."

legwn (lew) gen. pres. part. "-" - saying. Attendant circumstance participle expressing action accompanying the verb "to abuse", redundant, but serving to introduce direct speech; see legwn, 4:35. "One of the criminals being crucified with him continued to harangue him, 'If you really are the messiah ....", Junkins

ouci - "[Are]n't [you the Christ]" - [are you] not [the christ? save yourself and us]. This negation indicates that the question expects a positive answer, although it is clear that the criminal doesn't believe Jesus is the Christ, just that Jesus believes he is; "You think you're the Christ, don't you? So, how about saving us as well as yourself." The sense can be expressed as a condition, so Marshall; "If you think you're the Christ, how about saving us as well as yourself." A condition better brings out the fact that "the criminal does not seriously believe that Jesus is the messiah", Marshall.

It is often suggested that this criminal initially derided Jesus, but then responded positively, but such is conjecture.

de "but" - but/and. Transitional, indicating a change in subject to the other criminal.

apokriqeiV (apokrinomai) aor. pas. part. "-" - having answered [the other said to him]. Attendant circumstance participle expressing action accompanying the main verb "said"; "but the other one (the other insurgent) answered and said to him." The dative pronoun autw/, "to him", serves as a dative of direct object after the verb "to say."

epitimwn (epitimaw) pres. part. "rebuked" - rebuking. The participle is adverbial, modal, expressing the manner of the action of the verb "to say", so "rebukingly"; "the other [criminal] answered and sternly / strongly / forcefully said to him"; "checked him, pulled him up."

oude fobh/ (fobew) pres. pas. "don't you fear [God]" - [as for you = yourself,] do you not fear = respect [god]. The negation oude here has the force of a rebuke, "Do not even you (who of all men should know better) fear God?", Marshall. The second criminal recognises Jesus' messianic credentials and expresses the danger of affronting God by abusing his messiah, especially when, unlike both of the criminals, Jesus has done no wrong.

oJti "since" - because. Introducing a causal clause explaining why he should fear God.

en + dat. "under [the same sentence]" - [you are] in [the same sentence, judgment]. Local, expressing context / circumstance; "You have been sentenced to the same punishment as he has been, v41, and we with justice, for we are getting what we deserve for our misdeeds, but he has committed no crime", Barclay.

men .... de "...... But ....." - [and] on the one hand, [we are justly condemned, because we are receiving worthy of our deeds, which things we did,] but on the other hand. An adversative comparative construction; "we are justly being punished ....., but this man has done nothing wrong."

gar "for" - because. Introducing a causal clause explaining why the two insurgents are rightly condemned. "We are getting what we deserve for what we did", TEV.

w|n gen. pro. "what" - [worthy of our deeds,] which things [we did, accomplished]. The adjective axia, "worthy, fitting, proper", takes a genitive complement, here assumed, "worthy of the deeds." The genitive pronoun w|n, introduces a headless relative clause, and is genitive by attraction to the assumed "of the deeds."

atopon adj. "wrong" - [but on the other hand, this one did nothing] improper, wicked. Jesus has done nothing deserving of crucifixion. Luke is underlining the innocence of Jesus, although he is not suggesting that this man is applying a knowledge of the law, rather, he serves as a further witness to the innocence of Jesus.

The criminal asks that when Jesus is enthroned as the king of God's eternal kingdom, that he remember him kindly, that he save him. A request that God place the deceased with the righteous on the day of judgment.

mou gen. pro. "me" - [and he was saying, jesus, remember] me. Genitive of direct object after the verb mimnhskomai, "to remember".

o{tan + subj. "when" - when [you come]. Introducing an indefinite temporal clause, future time. When you come into your kingdom = "become king / begin to reign." For Luke, the sense is of Jesus' future exaltation at the right hand of God.

eiV "into" - into. Textual support is divided on whether the preposition is eiV, "into", followed by the accusative of "kingdom", or en, "in", followed by the dative of "kingdom". If "into", the meaning is that Jesus is being asked to remember the criminal when he comes into the presence of the Father for his enthronement. If "in", the meaning is that Jesus is being asked to remember the criminal when he gathers the righteous and comes in glory to reign, ie., the parousia. The sense of both is very similar, all the criminal is asking is that he be with Jesus in eternity, ie., "remember me" = "save me."

sou gen. pro. "your [kingdom]" - [the kingdom] of you. The genitive is adjectival, possessive, or subjective. For "kingdom", see tou qeou, 4:43.

"Today", shmeron, is likely a technical term used of the messianic kingdom, so rather than "this day", it probably means "the coming day." Some manuscripts place the "today" with v42, "remember me ...... today", but it more likely introduces Jesus' response. There are those who argue that the soul of the criminal left him "today", but this is against the teaching of the New Testament which clearly states that the dead rise on the coming day of resurrection. Nolland suggests that the "today" refers to the continuing effectiveness of Christ's offer of salvation, even at this last hour. "This criminal has no need to wait for Jesus to come into his kingdom; though not yet come to his kingdom, Jesus is already granting royal clemency." Bock suggests that Jesus is responding to the criminal's understanding of paradise as a holding place for the righteous prior to the final establishment of the kingdom. This does not mean that Jesus actually believes in such a place. Ellis and others argue that it as a genuine promise referring to the immediate present.

Although somewhat confusing, when it comes to "the coming day / today", it is a now / not yet reality. This converted criminal is with Jesus in paradise now, but at the same time, he is in his grave awaiting the coming day of resurrection on the last day. Time is an element of the created order. As I would often say to my Bible students, God is the real Time Lord, not Dr. Who; He can be at the beginning of time and the end of time at the same time! This criminal, like all the saints, still awaits the resurrection of the dead, but at the same time, he like all of us, is raised from death to life with Christ and now has a place beside Christ in paradise, cf., Eph.2:6.

autw/ dat. pro. "him" - [and he said] to him. Dative of indirect object.

soi dat. pro. "[I tell] you" - [truly, i say] to you. Dative of indirect object.

e[sh/ (eimi) fut. "you will be" - [today] you will be. The predicate of this verb to-be is either "in paradise" or "with me"; the first option is preferred, TH - "you will be in paradise with me", ie., "with me" "refers to the situation he will find himself in paradise", TH.

met (meta) + gen. "with" - with [me]. Expressing association / accompaniment. Thompson notes the emphatic use of the genitive form of egw, namely emou "me."

tw paradeisw/ (oV) dat. "paradise" - [in] paradise. Originally the word was used of an enclosed garden, but later it was used to refer to the holding place after death where the righteous wait for the coming kingdom. It seems likely, in the present context, that Jesus is using the word to refer to "heaven", in the sense of the new garden of Eden.

vi] Cosmic signs, v44-45. All three synoptic gospels record the cosmic sign of darkness associated with Jesus' death (Luke adds a causal genitive absolute, "because the sun's light failed." Matthew adds an earthquake and apparitions of deceased persons). The darkness develops around midday and ends at around 3pm. It is often viewed as an eclipse, but at this time of the year the moon is full and so an eclipse is impossible. It may be a dust storm, or a volcanic ash cloud, but of course, it doesn't have to be a natural phenomenon. The event serves as a clear allusion to the Exodus, to the darkness that befell Egypt as a sign of divine judgment, a sign of God's displeasure, of a parousia, "a coming" of the Lord, but it may also display nature's mourning, of a sun that cannot shine in the face of such evil. It is unlikely to be Satanic in origin.

wJsei "about" - [and it was already] as [sixth hour and darkness was upon whole land]. When this comparative is used with numbers it expresses approximation,

e{wV + gen. "until" - until [ninth hour]. Temporal use of the preposition.

The renting of a curtain in the temple is a significant event recorded in all three synoptic gospels, yet it not wholly clear what it signifies. Suggestions include: a sign of judgment upon religious Israel; a sign of open access into the presence of God achieved by Jesus' sacrificial death; a sign of the establishment of the new covenant and the end of the old; a sign that Christ's body the church now replaces the cultic purposes of the temple. As to the curtain itself, it is not clear what curtain is rent, given that there are some 13 curtains in the temple. The rent-curtain is either the curtain at the entrance of the inner temple (the main temple curtain easily seen by worshippers), or the curtain at the entrance of the holy of holies (the curtain the high priest passes through on the day of atonement).

eklipontoV (ekleipw) gen. aor. part. "stopped shining" - [the sun] having failed to shine. The participle and its genitive subject "the sun" forms a genitive absolute construction, either temporal, or more likely, causal, "darkness came over the whole land ...... due to the sun's darkening", Berkeley.

tou naou (oV) gen. "of the temple" - [but/and the curtain] of the temple [was torn in two, in the middle]. The genitive is adjectival, descriptive, idiomatic / local; "the curtain located in the temple ..."

vii] Jesus' final words, v46. Both Matthew and Mark record Jesus' cry from the cross, "My God, my God, why hast thou forsaken me", and the response of those nearby, namely, the offer of wine on a sponge. They also record that, at the end, Jesus cries out with a loud voice, with Luke recording what he says. In the words of Psalm 31:5, Jesus hands his life over to the life-giving power of God the Father. These last words of Jesus serve as a model for all who follow him, cf., Acts 7:59. Then, as Matthew puts it, Jesus afhken to pneuma, "gave up his spirit", which sense is conveyed in both Mark and Luke's use of exepneusen. Not quite "expired", he wasn't killed, but gave up his life to death.

fwnhsaV (fwnew) aor. part. "called out" - [and] having called out. Attendant circumstance participle expressing action accompanying the verb "to say."

fwnh/ (h) dat. "voice" - in a [loud] voice, [jesus said]. The dative is adverbial, modal, expressing manner, "with a loud voice."

eiV + acc. "into" - [father,] into [hands of you i set before, commend, entrust the spirit of me]. Here expressing the direction of the action: "To thy hands I entrust my spirit", Rieu. "Spirit" = the living breathing self, so "I put myself in your hands", CEV.

eipwn (legw) aor. part. "when he said [this]" - [but/and] having said [this, he gave up his spirit]

viii] The response of those witnessing the crucifixion, v47-49. a) The Roman centurion, v47. Luke has made a point of establishing the innocence of Jesus, and now, from the mouth of Jesus' executioner, Luke records the final declaration of his innocence, "Certainly this man was innocent", ESV - Mark has "Truly this man was the Son of God." It is not overly clear why Luke makes the issue of Jesus' innocence so central to his account of Jesus' passion. It is possibly theological - only an innocent man can bear the sins of the many. It may be apologetic - his readers need not feel ashamed following a crucified messiah.

idwn (oJraw) aor. part. "seeing" - [but/and] having seen. The participle is adverbial, best treated as temporal; "when the centurion saw what had taken place", ESV.

to genomenon (ginomai) aor. part. "what had happened" - the thing having become, happened. The participle serves as a substantive, accusative object of the participle "having seen."

legwn (legw) "and said" - [he was glorifying god] saying. Attendant circumstance participle expressing action accompanying the verb "to glorify", somewhat redundant, but serving to introduce direct speech; as in v39.

dikaioV adj. "a righteous [man]" - [truly, certainly, in reality, this man was] right / righteous. Predicate adjective. It is unclear whether anything more than "innocent" is intended. It is often argued that Luke has in mind the more theological sense of "righteous before God", in a "right relationship with God", Nolland, but "innocent" is better; "In the death of Jesus the centurion sees the death of a martyr who has perished innocently", Marshall, so also Bock.

b) The crowd, v48. Again, Luke has the general population respond in a positive fashion - the lamentation continues, cf., v27; they went away tuptonteV ta sthqh, "beating the (their) breast" (a response of guilty remorse).

sumparagenomenoi (sunparaginomai) aor. part. "who had gathered" - [and all the people] having gathered together. The participle is adjectival, attributive, limiting "people, crowds."

epi + acc. "to [witness]" - upon = for [this spectacle, sight]. The preposition here probably expressing goal / end view / purpose, as NIV; "in order to witness this spectacle."

qewrhsanteV (qewrew) aor. part. "when ..... saw" - having seen, observed. The participle is adverbial, best treated as temporal; "when they saw what had taken place", ESV.

ta genomena (ginomai) aor. part. "what took place" - the things having become, happened. The participle serves as a substantive, accusative object of the participle "having seen."

tuptonteV (tuptw) pres. part. "they beat" - [they were returning] beating [the = their breasts, chests]. The participle is adverbial, best treated as modal, expressing manner; "They all went away beating their breasts", Barclay. The imperfect verb may be inceptive: "They all started to leave ....."

c) The inner circle, v49. John mentions the women standing "by the cross", including the disciple whom Jesus loved. Matthew and Mark mention the women "watching from afar", and go on to name some of them. Luke also mentions the women, although he doesn't name them, but he does add that with the women, there are oiJ gnwstoi autw/, "the ones known to him" (a group of men).

autw/ dat. pro. "[those who knew] him" - [but/and all the ones known] to him [stood from far off]. When referring to persons, the adjective gnwstoV, "know", may take a dative or genitive complement (variant autou exists). The sense of "the ones known to him" here is likely to be "relatives" rallying in support of Mary, but possibly "acquaintances", as ESV, or even disciples. The preposition apo expresses separation, "away from", and as Culy notes, the syntax may imply that it is "the ones known to him" who are far off, while the women are oJrwsai, "watching"; "All Jesus' friends were standing at a distance, and the women who came with him from Galilee were looking on", Barclay. Contra Nolland who argues that Luke intends both groups to serve as witnesses.

ai sunakolouqousai (sunakolouqew) pres. part. "[the women] who had followed" - [and the women] the ones following. The participle is adjectival, attributive, limiting "women"; "the women who had followed him from Galilee."

autw/ dat. pro. "him" - him. Dative of direct object after the sun prefix verb "to follow after."

apo + gen. "from" - from [galilee]. Expressing source / origin.

oJrwsai (oJraw) pres. part. "watching" - watching [these things]. Bock suggests that the participle is adverbial, final, expressing purpose, "in order to see", although that doesn't really work with the modified verb "stood from afar." It is usually treated as adverbial, modal, expressing manner, so Fitzmyer, Nolland, ..., "stood at a distance watching these things", ESV.

Luke Introduction

Exposition

Exegetical Commentaries

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