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Luke Chapter
Twenty-three
Luke 23
The Gentiles, however, are not presented in this Gospel
as being voluntarily guilty. We see, no doubt, an indifference which is
flagrant injustice in a case like this, and an insolence which nothing could
excuse; but Pilate does what he can to deliver Christ, and Herod, disappointed,
sends Him back unjudged. The will is altogether on the side of the Jews. That
is the characteristic of this part of the history in Luke's Gospel. Pilate
would rather not have burdened himself with this useless crime, and he despised
the Jews; but they were resolved on the crucifixion of Jesus, and require
Barabbas to be released-a seditious man and a murderer (see v. 20-25). [1]
Jesus, therefore, as He was led to Calvary, announced to the women,
who with natural feeling lamented for Him, that it was all over with Jerusalem,
that they had to bewail their own fate and not His; for days were coming upon
Jerusalem which would make them call those happy who had never been
mothers-days in which they would in vain seek refuge from terror and judgment.
For if in Him, the true green tree, these things were done, what would become
of the dry tree of Judaism without God? Nevertheless, at the moment of His
crucifixion, the Lord intercedes for the unhappy people: they knew not what
they did-intercession, to which Peter's discourse to the Jews (Acts 3) is the
remarkable answer by the Holy Ghost come down from heaven. The rulers among the
Jews, completely blinded, as well as the people, taunt Him with being unable to
save Himself from the cross-not knowing that it was impossible if He was a
Saviour, and that all was taken from them, and that God was establishing
another order of things, founded on atonement, in the power of eternal life by
the resurrection. Dreadful blindness, of which the poor soldiers were but
imitators, according to the malignity of human nature! But the judgment of
Israel was in their mouth, and (on God's part) upon the cross. It was the King
of the Jews who hung there-abased indeed, for a thief hung by His side could
railon Him-but in the place to which love had brought Him for the everlasting
and present salvation of souls. This was manifested at the very moment. The
insults that reproached Him for not saving Himself from the cross, had His
answer in the fate of the converted thief, who rejoined Him the same day in
Paradise.
This history is a striking demonstration of the change to
which this Gospel leads us. The King of the Jews, by their own confession, is
not delivered-He is crucified. What an end to the hopes of this people! But at
the same time a gross sinner, converted by grace on the very gibbet, goes
straight to Paradise. A soul is eternally saved. It is not the kingdom, but a
soul-out of the body-in happiness with Christ. And remark here how the
presentation of Christ brings out the wickedness of the human heart. No thief
would mock at or reproach another thief on the gibbet. But the moment it is Christ
who is there, this takes place.
But I would say a few words on the condition of the other
thief, and on the reply of Christ. We see every mark of conversion, and of the
most remarkable faith. The fear of God, the beginning of wisdom, is there;
conscience upright and vigorous. It is not "and justly" to his
fellow, but "we indeed justly"; knowledge of the perfect sinless
righteousness of Christ as man; the acknowledgment of Him as the Lord, when His
own disciples had forsaken and denied Him, and when there was no sign of His
glory or of the dignity of His Person. He was accounted by man as one like
himself. His kingdom was but a subject of scorn to all. But the poor thief is
taught of God; and all is plain. He is as sure that Christ will have the
kingdom as if He was reigning in glory. All his desire is that Christ should
remember him then; and what confidence in Christ is here shewn through the
knowledge of Him in spite of his acknowledged guilt! It shews how Christ filled
his heart, and how his confiding in grace by its brightness shut out human
shame, for who would like to be remembered in the shame of a gibbet! Divine
teaching is singularly manifested here. Do not we know by divine teaching that
Christ was sinless, and to be assured of His kingdom there was a faith above
all circumstances? He alone is a comfort to Jesus upon the cross, and makes Him
think (in answering his faith) of the Paradise that awaited Him when He should
have finished the work that His Father had given Him to do. Observe the state of
sanctification this poor man was in by faith. In all the agonies of the cross,
and while believing Jesus to be the Lord, he seeks no relief at His hands, but
asks that He will remember him in His kingdom. He is filled with one thought-to
have his portion with Jesus. He believes that the Lord will return; he believes
in the kingdom, while the King is rejected and crucified, and when, as to man,
there was no longer any hope. But the reply of Jesus goes farther in the
revelation of that proper to this Gospel, and adds that which brings in, not
the kingdom, but everlasting life, the happiness of the soul. The thief had
asked Jesus to remember him when He returned in His kingdom. The Lord replies
that he should not wait for that day of manifested glory which would be visible
to the world, but that this very day he should be with Him in Paradise.
Precious testimony, and perfect grace! Jesus crucified was more than King-He
was Saviour. The poor malefactor was a testimony to it, and the joy and
consolation of the Lord's heart-the first-fruits of the love which had placed
them side by side, where, if the poor thief bore the fruit of his sins from
man, the Lord of glory at his side was bearing the fruit of them from God,
treated as Himself a malefactor in the same condemnation. Through a work
unknown to man save by faith the sins of His companion were for ever put away,
they no longer existed, their remembrance was only that of the grace which had
taken them away, and which had for ever cleansed his soul from them, making him
that moment as fit to enter Paradise as Christ Himself his companion there!
The Lord then, having fulfilled all things, and still
full of strength, commends His spirit to His Father. He commits it to Him, the
last act of that which composed His whole life-the perfect energy of the Holy
Ghost acting in a perfect confidence in His Father, and dependence upon Him. He
commits His spirit to His Father, and expires. For it was death that He had
before Him-but death in absolute faith which trusted in His Father-death with
God by faith; and not the death that separated from God. Meantime nature veiled
itself-acknowledged the departure from this world of Him who had created it.
All is darkness. But on the other hand God reveals Himself-the veil of the
temple is rent in twain from the top to the bottom. God had hidden Himself in
thick darkness-the way into the holiest had not yet been manifested. But now
there is no longer a veil; that which has put sin away through perfect love now
shines forth, while the holiness of God's presence is joy to the heart, and not
torment. What brings us into the presence of perfect holiness without a veil,
put away the sin which forbade us to be there. Our communion is with Him
through Christ, holy and unblameable before Him in love.
The poor centurion, struck with all that had taken place,
confesses-such is the power of the cross upon the conscience-that this Jesus
whom he has crucified was certainly the righteous man. I say conscience,
because I do not pretend to say that it went any farther than that in the case
of the centurion. We see the same effect on the spectators: they went away
smiting their breasts. They perceived that something solemn had happened-that
they had fatally compromised themselves with God.
[1] This
wilful guilt of the Jews is strongly brought out in John's Gospel also, that
is, their national guilt. Pilate treats them with contempt; and there it is
they say, "We have no king but Caesar."
── John Darby《Synopsis of Luke》
Luke 23
Chapter Contents
Christ before Pilate. (1-5) Christ before Herod. (6-12)
Barabbas preferred to Christ. (13-25) Christ speaks of the destruction of
Jerusalem. (26-31) The crucifixion, The repentant malefactor. (32-43) The death
of Christ. (44-49) The burial of Christ. (50-56)
Commentary on Luke 23:1-5
(Read Luke 23:1-5)
Pilate well understood the difference between armed forces
and our Lord's followers. But instead of being softened by Pilate's declaration
of his innocence, and considering whether they were not bringing the guilt of
innocent blood upon themselves, the Jews were the more angry. The Lord brings
his designs to a glorious end, even by means of those who follow the devices of
their own hearts. Thus all parties joined, so as to prove the innocence of
Jesus, who was the atoning sacrifice for our sins.
Commentary on Luke 23:6-12
(Read Luke 23:6-12)
Herod had heard many things of Jesus in Galilee, and out
of curiosity longed to see him. The poorest beggar that asked a miracle for the
relief of his necessity, was never denied; but this proud prince, who asked for
a miracle only to gratify his curiosity, is refused. He might have seen Christ
and his wondrous works in Galilee, and would not, therefore it is justly said,
Now he would see them, and shall not. Herod sent Christ again to Pilate: the friendships
of wicked men are often formed by union in wickedness. They agree in little,
except in enmity to God, and contempt of Christ.
Commentary on Luke 23:13-25
(Read Luke 23:13-25)
The fear of man brings many into this snare, that they
will do an unjust thing, against their consciences, rather than get into
trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to
please the people, he would punish him as an evil-doer. If no fault be found in
him, why chastise him? Pilate yielded at length; he had not courage to go
against so strong a stream. He delivered Jesus to their will, to be crucified.
Commentary on Luke 23:26-31
(Read Luke 23:26-31)
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.
Commentary on Luke 23:32-43
(Read Luke 23:32-43)
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.
Commentary on Luke 23:44-49
(Read Luke 23:44-49)
We have here the death of Christ magnified by the wonders
that attended it, and his death explained by the words with which he breathed
out his soul. He was willing to offer himself. Let us seek to glorify God by
true repentance and conversion; by protesting against those who crucify the
Saviour; by a sober, righteous, and godly life; and by employing our talents in
the service of Him who died for us and rose again.
Commentary on Luke 23:50-56
(Read Luke 23:50-56)
Many, though they do not make any show in outward
profession, yet, like Joseph of Arimathea, will be far more ready to do real
service, when there is occasion, than others who make a greater noise. Christ
was buried in haste, because the sabbath drew on. Weeping must not hinder sowing.
Though they were in tears for the death of their Lord, yet they must prepare to
keep holy the sabbath. When the sabbath draws on, there must be preparation.
Our worldly affairs must be so ordered, that they may not hinder us from our
sabbath work; and our holy affections so stirred up, that they may carry us on
in it. In whatever business we engage, or however our hearts may be affected,
let us never fail to get ready for, and to keep holy, the day of sacred rest,
which is the Lord's day.
── Matthew Henry《Concise Commentary on Luke》
Luke 23
Verse 4
[4] Then
said Pilate to the chief priests and to the people, I find no fault in this
man.
Then said Pilate —
After having heard his defence-I find no fault in this man - I do not find that
he either asserts or attempts any thing seditious or injurious to Cesar.
Verse 5
[5] And they were the more fierce, saying, He stirreth up the people, teaching
throughout all Jewry, beginning from Galilee to this place.
He stirreth up the people, beginning from
Galilee — Probably they mentioned Galilee to alarm
Pilate, because the Galileans were notorious for sedition and rebellion.
Verse 7
[7] And
as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to
Herod, who himself also was at Jerusalem at that time.
He sent him to Herod — As his proper judge.
Verse 8
[8] And
when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of
a long season, because he had heard many things of him; and he hoped to have
seen some miracle done by him.
He had been long desirous to see him — Out of mere curiosity.
Verse 9
[9] Then he questioned with him in many words; but he answered him nothing.
He questioned him —
Probably concerning the miracles which were reported to have been wrought by him.
Verse 11
[11] And
Herod with his men of war set him at nought, and mocked him, and arrayed him in
a gorgeous robe, and sent him again to Pilate.
Herod set him at nought — Probably judging him to be a fool, because he answered nothing.
In a splendid robe — In
royal apparel; intimating that he feared nothing from this king.
Verse 15
[15] No,
nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done
unto him.
He hath done nothing worthy of death — According to the judgment of Herod also.
Verse 16
[16] I
will therefore chastise him, and release him.
I will therefore chastise him — Here Pilate began to give ground, which only encouraged them to press
on. Matthew 27:15; Mark 15:6; John 18:39.
Verse 22
[22] And
he said unto them the third time, Why, what evil hath he done? I have found no
cause of death in him: I will therefore chastise him, and let him go.
He said to them the third time, Why, what
evil hath he done? — As Peter, a disciple of Christ,
dishonoured him by denying him thrice, so Pilate, a heathen, honoured Christ,
by thrice owning him to be innocent.
Verse 26
[26] And
as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of
the country, and on him they laid the cross, that he might bear it after Jesus.
Matthew 27:31; Mark 15:21; John 19:16.
Verse 30
[30] Then
shall they begin to say to the mountains, Fall on us; and to the hills, Cover
us.
Verse 31
[31] For
if they do these things in a green tree, what shall be done in the dry?
If they do these things in the green tree,
what shall be done in the dry? — Our Lord makes use of
a proverbial expression, frequent among the Jews, who compare a good man to a
green tree, and a bad man to a dead one: as if he had said, If an innocent
person suffer thus, what will become of the wicked? Of those who are as ready
for destruction as dry wood for the fire?
Verse 34
[34] Then
said Jesus, Father, forgive them; for they know not what they do. And they
parted his raiment, and cast lots.
Then said Jesus —
Our Lord passed most of the time on the cross in silence: yet seven sentences
which he spoke thereon are recorded by the four evangelists, though no one
evangelist has recorded them all. Hence it appears that the four Gospels are,
as it were, four parts, which, joined together, make one symphony. Sometimes
one of these only, sometimes two or three, sometimes all sound together.
Father — So
he speaks both in the beginning and at the end of his sufferings on the cross:
Forgive them - How striking is this passage! While they are actually nailing
him to the cross, he seems to feel the injury they did to their own souls more
than the wounds they gave him; and as it were to forget his own anguish out of
a concern for their own salvation. And how eminently was his prayer heard! It
procured forgiveness for all that were penitent, and a suspension of vengeance
even for the impenitent.
Verse 35
[35] And
the people stood beholding. And the rulers also with them derided him, saying,
He saved others; let him save himself, if he be Christ, the chosen of God.
If thou be the Christ; Luke 23:37.
If thou be the king —
The priests deride the name of Messiah: the soldiers the name of king.
Verse 38
[38] And
a superscription also was written over him in letters of Greek, and Latin, and
Hebrew, THIS IS THE KING OF THE JEWS.
Matthew 27:37; Mark 15:26; John 19:19.
Verse 39
[39] And
one of the malefactors which were hanged railed on him, saying, If thou be
Christ, save thyself and us.
And one of the malefactors reviled him — St. Matthew says, the robbers: St. Mark, they that were crucified with
him, reviled him. Either therefore St. Matthew and Mark put the plural for the
singular (as the best authors sometimes do) or both reviled him at the first,
till one of them felt "the overwhelming power of saving grace."
Verse 40
[40] But
the other answering rebuked him, saying, Dost not thou fear God, seeing thou
art in the same condemnation?
The other rebuked him — What a surprising degree was here of repentance, faith, and other
graces! And what abundance of good works, in his public confession of his sin,
reproof of his fellow criminal, his honourable testimony to Christ, and
profession of faith in him, while he was in so disgraceful circumstances as
were stumbling even to his disciples! This shows the power of Divine grace. But
it encourages none to put off their repentance to the last hour; since, as far
as appears, this was the first time this criminal had an opportunity of knowing
any thing of Christ, and his conversion was designed to put a peculiar glory on
our Saviour in his lowest state, while his enemies derided him, and his own
disciples either denied or forsook him.
Verse 42
[42] And
he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
Remember me when thou comest — From heaven, in thy kingdom - He acknowledges him a king, and such a
king, as after he is dead, can profit the dead. The apostles themselves had not
then so clear conceptions of the kingdom of Christ.
Verse 43
[43] And
Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in
paradise.
In paradise —
The place where the souls of the righteous remain from death till the
resurrection. As if he had said, I will not only remember thee then, but this
very day.
Verse 44
[44] And
it was about the sixth hour, and there was a darkness over all the earth until
the ninth hour.
There was darkness over all the earth — The noon-tide darkness, covering the sun, obscured all the upper
hemisphere. And the lower was equally darkened, the moon being in opposition to
the sun, and so receiving no light from it. Matthew 27:45.
Verse 45
[45] And
the sun was darkened, and the veil of the temple was rent in the midst.
Verse 46
[46] And
when Jesus had cried with a loud voice, he said, Father, into thy hands I
commend my spirit: and having said thus, he gave up the ghost.
Father, into thy hands — The Father receives the Spirit of Jesus: Jesus himself the spirits of
the faithful.
Verse 47
[47] Now
when the centurion saw what was done, he glorified God, saying, Certainly this
was a righteous man.
Certainly this was a righteous man — Which implies an approbation of all he had done and taught.
Verse 48
[48] And
all the people that came together to that sight, beholding the things which
were done, smote their breasts, and returned.
All the people —
Who had not been actors therein, returned smiting their breasts - In testimony
of sorrow.
Verse 50
[50] And,
behold, there was a man named Joseph, a counsellor; and he was a good man, and
a just:
Matthew 27:57; Mark 15:43; John 19:38.
── John ‘Wesley《Explanatory Notes on Luke》
Chapter 23. Go Through Death
One Criminal
Blasphemes
The Other Repents
I. Tried before
Pilate
II. Jesus
Crucified
III. Buried
with the Rich
── Chih-Hsin Chang《An Outline of The New Testament》