March 29, 2024

Why Am I Still Living in Sins That Jesus Died For?

Luke 23

Kayla Lacross
Friday's Devo

March 29, 2024

Friday's Devo

March 29, 2024

Friday's Devo

March 29, 2024

Friday's Devo

March 29, 2024

Big Book Idea

He is Risen!

Key Verse | Luke 23:34

And Jesus said, "Father, forgive them, for they know not what they do." And they cast lots to divide his garments. 

Luke 23

Jesus Before Pilate

1 Then the whole company of them arose and brought him before Pilate. 2 And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” 3 And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” 4 Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” 5 But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.”

Jesus Before Herod

6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he belonged to Herod's jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. 9 So he questioned him at some length, but he made no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate. 12 And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.

13 Pilate then called together the chief priests and the rulers and the people, 14 and said to them, “You brought me this man as one who was misleading the people. And after examining him before you, behold, I did not find this man guilty of any of your charges against him. 15 Neither did Herod, for he sent him back to us. Look, nothing deserving death has been done by him. 16 I will therefore punish and release him.” 1 23:16 Here, or after verse 19, some manuscripts add verse 17: Now he was obliged to release one man to them at the festival

Pilate Delivers Jesus to Be Crucified

18 But they all cried out together, “Away with this man, and release to us Barabbas”— 19 a man who had been thrown into prison for an insurrection started in the city and for murder. 20 Pilate addressed them once more, desiring to release Jesus, 21 but they kept shouting, “Crucify, crucify him!” 22 A third time he said to them, “Why? What evil has he done? I have found in him no guilt deserving death. I will therefore punish and release him.” 23 But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. 24 So Pilate decided that their demand should be granted. 25 He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.

The Crucifixion

26 And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. 27 And there followed him a great multitude of the people and of women who were mourning and lamenting for him. 28 But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ 30 Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ 31 For if they do these things when the wood is green, what will happen when it is dry?”

32 Two others, who were criminals, were led away to be put to death with him. 33 And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. 34 And Jesus said, “Father, forgive them, for they know not what they do.” 2 23:34 Some manuscripts omit the sentence And Jesus what they do And they cast lots to divide his garments. 35 And the people stood by, watching, but the rulers scoffed at him, saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” 36 The soldiers also mocked him, coming up and offering him sour wine 37 and saying, “If you are the King of the Jews, save yourself!” 38 There was also an inscription over him, 3 23:38 Some manuscripts add in letters of Greek and Latin and Hebrew “This is the King of the Jews.”

39 One of the criminals who were hanged railed at him, 4 23:39 Or blasphemed him saying, “Are you not the Christ? Save yourself and us!” 40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” 42 And he said, “Jesus, remember me when you come into your kingdom.” 43 And he said to him, “Truly, I say to you, today you will be with me in paradise.”

The Death of Jesus

44 It was now about the sixth hour, 5 23:44 That is, noon and there was darkness over the whole land until the ninth hour, 6 23:44 That is, 3 p.m. 45 while the sun's light failed. And the curtain of the temple was torn in two. 46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last. 47 Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!” 48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 49 And all his acquaintances and the women who had followed him from Galilee stood at a distance watching these things.

Jesus Is Buried

50 Now there was a man named Joseph, from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, 51 who had not consented to their decision and action; and he was looking for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down and wrapped it in a linen shroud and laid him in a tomb cut in stone, where no one had ever yet been laid. 54 It was the day of Preparation, and the Sabbath was beginning. 7 23:54 Greek was dawning 55 The women who had come with him from Galilee followed and saw the tomb and how his body was laid. 56 Then they returned and prepared spices and ointments.

On the Sabbath they rested according to the commandment.

Footnotes

[1] 23:16 Here, or after verse 19, some manuscripts add verse 17: Now he was obliged to release one man to them at the festival
[2] 23:34 Some manuscripts omit the sentence And Jesus . . . what they do
[3] 23:38 Some manuscripts add in letters of Greek and Latin and Hebrew
[4] 23:39 Or blasphemed him
[5] 23:44 That is, noon
[6] 23:44 That is, 3 p.m.
[7] 23:54 Greek was dawning
Table of Contents
Introduction to Luke

Introduction to Luke

Timeline

Author, Date, and Recipients

Luke was a physician (Col. 4:14) and a travel companion of the apostle Paul. He wrote this Gospel and its sequel, the book of Acts. The earliest possible date of Luke–Acts is immediately after the events that Luke recorded in Acts 28, which would have been c. A.D. 62. Both Luke and Acts are addressed to “Theophilus” (Luke 1:3; Acts 1:1), about whom nothing more is known. Luke’s broader audience consisted primarily of Gentile Christians like Theophilus who had already “been taught” (Luke 1:4) about Jesus.

Theme

The gospel is for all, Jews and Gentiles alike, since Jesus is the promised one of God as prophesied in the OT and as seen in God’s saving activity in Jesus’ life, death, and resurrection. The Christian traditions Luke’s readers have received are true; by believing in Jesus Christ, the Son of God, they will receive the promised Holy Spirit whom he gives to all who follow him.

Purpose

Luke probably had several goals in writing: (1) to assure his readers of the truth of what they had been taught; (2) to help them understand how Israel’s rejection of Jesus and the Gentiles’ entrance into the kingdom of God are part of God’s plan; (3) to clarify that Jesus did not teach that his bodily return would come immediately but that there would be a period between his resurrection and his return; and (4) to emphasize that they need not fear any mere earthly power such as Rome.

Key Themes

  1. God’s sovereign rule over history (13:33; 22:22, 42).
  2. The arrival and actual presence (though not yet the completion) of the kingdom of God (11:2; 17:20–21; 21:34–36).
  3. The coming and presence of the Holy Spirit for Jesus and his followers (1:15–17, 35; 2:25–27; 3:16, 22; 4:1, 18; 24:49).
  4. The great reversal taking place in the world, in which the first are becoming last and the last are becoming first, the proud are being brought low and the humble are being exalted (1:48; 6:20–26; 13:30; 14:11).
  5. Believers are to live a life of prayer and practice good stewardship with their possessions (6:12; 9:28–29; 11:1–4; 12:33–34; 18:1; 22:40).
  6. The danger of riches (6:20–26; 8:14; 12:13–21; 16:10–13, 19–31).

Outline

  1. The Prologue (1:1–4)
  2. The Infancy Narrative (1:5–2:52)
  3. Preparation for the Ministry of Jesus (3:1–4:15)
  4. The Ministry of Jesus in Galilee (4:16–9:50)
  5. The Journey to Jerusalem (9:51–19:27)
  6. The Ministry of Jesus in Jerusalem (19:28–21:38)
  7. The Suffering and Death of Jesus (22:1–23:56)
  8. The Resurrection of Jesus (24:1–53)

The Setting of Luke

The events in the book of Luke take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.

The Setting of Luke

The Global Message of Luke

The Global Message of Luke

“The Son of Man came to seek and to save the lost” (Luke 19:10). With these closing words to Zacchaeus, a chief tax collector and a man deeply despised by his fellow Jews, Jesus states the message of Luke to the global church today. Christ did not come for the clean and the religious, the upright and the educated—he came for those who know themselves to be lost. Throughout Luke we see Jesus welcoming outsiders into the blessings of grace, while those who appear to be insiders are shut out.

This is great hope to those around the world today who feel themselves to be outsiders. It is also a reminder to those who are taking the gospel to the nations that it is generally the socially and culturally marginalized who will be most readily drawn to the gospel. Above all, Luke’s Gospel is a call to everyone around the world, whatever our social or moral status, to abandon our futile methods of self-salvation and leave all to follow Christ, the great Friend of sinners (Luke 7:34; 9:57–62; 18:9–14).

Luke and Redemptive History

At the beginning of history, two people ate food offered to them by Satan, their eyes were opened, and the whole human race was plunged into sin and death (Gen. 3:6–7). At the climax of history, two people ate food offered to them by Christ, their eyes were opened, and they saw who Christ was and the new age that was dawning in him (Luke 24:30–32). This prophecy-fulfilling restoration of God’s people—people who now come from surprising places, cultures, and social spheres—is the role Luke’s Gospel fills in redemptive history.

Placed against the backdrop of the whole Bible, Luke’s Gospel shows us that the one for whom God’s people had been waiting so long had finally come. In him, all the hopes and promises of the Old Testament were coming to decisive fulfillment. He was the true Son of God (Luke 4:41; 22:70–71) who, unlike Adam, God’s first son (3:38), walked faithfully with God. He was the true Israel, who unlike Israel before him passed the test in the wilderness (4:1–13). After generations of sin, failure, and finally exile, One had come who would bear the punishment for his people and fulfill the ancient promises. The people would be restored to God. This was the One about whom the entire Old Testament spoke (24:27, 44).

This restoration is for all people in all places around the world. After his resurrection, Jesus tells his disciples that they are his witnesses and that “repentance and forgiveness of sins should be proclaimed in his name to all nations” (Luke 24:47). This global mandate to preach the gospel to all nations will be empowered and begun when the disciples are “clothed with power from on high” (24:49). This happens when the Holy Spirit is poured out in Acts 2 and the gospel begins to flood out to diverse people groups (Acts 2:5–11). The promise given to Abraham that he would be a blessing to all the families of the earth is finally coming true (Gen. 12:1–3).

Universal Themes in Luke

God’s heart for the poor and needy. An important event in Luke’s Gospel takes place right at the start of Jesus’ ministry. Jesus reads the following statement from Isaiah and identifies himself as this statement’s fulfillment: “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor” (Luke 4:18–19; quoting Isa. 61:1–2). Throughout Luke we then see the social and cultural reversals that take place as insiders are unconcerned about who Jesus is and what he is doing while outsiders are drawn to and understand Jesus. Time and again, long-held assumptions about Jew and Gentile, rich and poor, educated and ignorant, moral and immoral, are inverted. Luke drives home God’s great love for those who are marginalized (e.g., Luke 1:48, 52–53; 6:20–26; 13:30; 14:11; 18:9–14).

The Holy Spirit. The Spirit is emphasized more in Luke than in any other Gospel, and this emphasis is then picked up and expanded in Acts (also written by Luke). Around the world today the Spirit is alive and active in places not traditionally associated with Christianity. Indeed, the Holy Spirit does not favor the educated, culturally sophisticated, or historically Christian regions of the world. The Spirit does not need our human cleverness or ingenuity. Rather, the Spirit is drawn to all whose hearts are open to God and his grace (Luke 11:13).

The danger of money. In Luke’s Gospel Jesus pronounces severe woes on those who love money, yet he blesses those who are poor and therefore recognize their need (Luke 6:20–26; 8:14; 12:13–21; 16:10–13, 19–31; 18:22). Amid the ongoing gap between the upper and lower classes around the globe, as well as a frequently unstable world economy, Christians must pay special heed to Jesus’ teaching on money. Believers with many possessions must constantly examine their hearts to see where their hope and security lies. Above all they must remember the gracious wealth of grace that has been given to them through Christ’s self-giving (2 Cor. 8:9), and respond in joyful gratitude and love.

The Global Message of Luke for Today

The marketplace of ideas is increasingly global, and cross-fertilization of cultures has never taken place so easily. Yet it has never been easier to feel small and insignificant amid the blur of modern activity, today’s media with its big personalities, and the continuing population growth in some parts of the world. Such feelings of insignificance are acutely painful because we are made in God’s image and are hungry to experience the glory we were originally destined for (Gen. 1:26–28; Isa. 43:6–7; Rom. 1:23; 2:7; 3:23).

Luke’s Gospel confronts us, however, with the pervasive reminder that it is precisely to such felt insignificance, such smallness, that God is drawn. He has a great heart for the marginalized. As Mary prayed, “he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty” (Luke 1:52–53). Throughout Luke, Jesus befriends the Samaritans, the poor, the outcasts, the tax collectors, those on the social or cultural periphery.

This is who God is. In Christ, the Friend of sinners, God is attracted to those who feel themselves least attractive. The grace of the gospel qualifies those who feel themselves most unqualified.

As we, his people, receive this grace, we work earnestly to eradicate sickness, destitution, and earthly discomfort. The mercy we have received vertically should extend itself out horizontally in tangible acts of sacrificial love to our neighbors. Above all, however, we must heed Jesus’ parting words, and speak repentance and forgiveness to all nations (Luke 24:47)—thus offering not only earthly comfort but eternal comfort, with Christ himself, in the new earth.

Harmony of the Events of Holy Week

Harmony of the Events of Holy Week

Day Event Matthew Mark Luke John
Friday/Saturday Jesus arrives in Bethany       12:1
Mary anoints Jesus       12:2–8
Crowd comes to see Jesus       12:9–11
Sunday Triumphal entry into Jerusalem 21:1–11 11:1–10 19:28–44 12:12–18
Some Greeks seek Jesus       12:20–36
Jesus weeps over Jerusalem     19:41  
Enters temple   11:11    
Returns to Bethany 21:17 11:11    
Monday Jesus curses the fig tree 21:18–19 11:12–14    
Clears the temple 21:12–13 11:15–17 19:45–46  
Returns to Bethany with the Twelve   11:19    
Tuesday Disciples see the withered fig tree on the return to Jerusalem 21:20–22 11:20–21    
Temple controversies in Jerusalem 21:23–23:39 11:27–12:44 20:1–21:4  
Olivet Discourse on the return to Bethany 24:1–25:46 13:1–37 21:5–36  
Wednesday Jesus continues daily teaching in the temple     21:37–38  
Sanhedrin plots to kill Jesus 26:3–5 14:1–2 22:1–2  
Wednesday/Thursday Preparations for the Passover 26:17–19 14:12–16 22:7–13  
Thursday Passover meal/Last Supper 26:20–35 14:17–26 22:14–30  
Upper Room Discourse       13:1–17:26
Jesus prays in Gethsemane 26:36–46 14:32–42 22:39–46  
Friday Betrayal and arrest (after midnight?) 26:47–56 14:43–52 22:47–53 18:2–12
Jewish trial:        
   —before Annas       18:13–24
   —before Caiaphas and part of the Sanhedrin 26:57–75 14:53–72 22:54–65 18:19–24
   —before full Sanhedrin (after sunrise?) 27:1–2 15:1 22:66–71  
Roman trials:        
   —before Pilate 27:2–14 15:2–5 23:1–5  
   —before Herod     23:6–12  
   —before Pilate 27:15–26 15:6–15 23:13–25 18:28–19:16
Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) 27:27–54 15:16–39 23:26–49 19:16–37
Burial (evening) 27:57–61 15:42–47 23:50–54 19:38–42
Sunday Empty-tomb witnesses 28:1–8 16:1–8 24:1–12  
Resurrection appearances 28:9–20 16:9–20 24:13–53 20:1–21:25
Herod Antipas

Herod Antipas

Herod Antipas, son of Herod the Great, was Tetrarch of Galilee during the time of Christ. Although married, Herod fell in love with Herodias, the wife of his half brother, Philip. When Herod and Herodias divorced their spouses and married each other, John the Baptist strongly opposed their adultery. This enraged Herodias, prompting Herod to seize John and put him in prison. He was afraid to take John’s life, however, recognizing him as a holy man. Herod finally gave in to Herodias and had John beheaded, but doing so haunted his conscience; later, hearing about the miracles Jesus was performing, Herod feared that it was actually John, resurrected from the dead. Herod participated in the trial of Jesus, mocking him before sending him back to Pilate. (Luke 23:11)

Study Notes

Luke 23:1 the whole company of them. The “assembly” (Sanhedrin) of 22:66. before Pilate. See 3:1. Normally the seat of the Roman government in Judea was Caesarea, not Jerusalem. Pilate was in Jerusalem at Passover to prevent rebellious activities. The Gospels suggest that Pilate was willing to execute Jesus because of his desire to maintain public calm. Jewish sources considered Pilate’s reign to have been quite harsh, charging him with greed and cruelty (see 13:1). Josephus mentions Pilate bringing pagan Roman troops into Jerusalem and taking temple funds to build an aqueduct.

Study Notes

Luke 23:2 began to accuse him. That is, bring formal charges against him. The religious reasons for Jesus’ condemnation would be of little interest to Rome, so the Sanhedrin changes them to political charges. The first charge, misleading our nation, involves seducing the nation away from loyalty to Rome. The second, forbidding . . . tribute to Caesar, is clearly false (see 20:20–26). The third is that he himself is Christ, a king (compare John 18:33, 36, 37). Jesus’ claims to kingship would be a direct challenge to Caesar.

Study Notes

Luke 23:3 Ignoring the first two charges, Pilate focuses on the third and asks, Are you the King of the Jews? Jesus’ answer, You have said so, repeats his earlier reply (see note on 22:70).

Study Notes

Luke 23:1–5 Only Rome could sentence someone to death (John 18:31), so the Sanhedrin brought Jesus to Pilate. The charges are now changed from religious (“blasphemy”) to political ones (Luke 23:2).

Luke 23:4–5 These verses are unique to Luke and emphasize Jesus’ innocence. Pilate’s verdict I find no guilt is repeated in vv. 14–16 and 22. they. The chief priests and crowds.

Study Notes

Luke 23:7 On Herod Antipas, see notes on 3:1; Matt. 14:1.

Study Notes

Luke 23:9 Jesus made no answer. Jesus’ silence fulfills Isa. 53:7. It places the responsibility for his death squarely on his accusers.

Study Notes

Luke 23:11 Herod and his soldiers dressed Jesus in splendid clothing (compare Mark 15:17–20) to mock his claim to kingship.

Herod Antipas

Herod Antipas

Herod Antipas, son of Herod the Great, was Tetrarch of Galilee during the time of Christ. Although married, Herod fell in love with Herodias, the wife of his half brother, Philip. When Herod and Herodias divorced their spouses and married each other, John the Baptist strongly opposed their adultery. This enraged Herodias, prompting Herod to seize John and put him in prison. He was afraid to take John’s life, however, recognizing him as a holy man. Herod finally gave in to Herodias and had John beheaded, but doing so haunted his conscience; later, hearing about the miracles Jesus was performing, Herod feared that it was actually John, resurrected from the dead. Herod participated in the trial of Jesus, mocking him before sending him back to Pilate. (Luke 23:11)

Study Notes

Luke 23:14 did not find this man guilty. For the second time, Pilate acknowledges Jesus’ innocence.

Study Notes

Luke 23:6–16 This account is found only in Luke (compare Acts 4:27–28). Both Pilate and Herod Antipas found Jesus innocent (Luke 23:15).

Study Notes

Luke 23:18 they. The chief priests, the rulers, and the people who have been stirred up by them. Away with this man, and release . . . Barabbas assumes knowledge of the custom of releasing a prisoner at the Passover (see Matt. 27:15; Mark 15:6; and the ESV footnote on Luke 23:16). “Away with him” essentially means “crucify him” (compare John 19:15; see also Luke 23:21). Barabbas was a notorious criminal who had committed robbery, treason, and murder.

Study Notes

Luke 23:22 For the third time Pilate affirms Jesus’ innocence (compare vv. 4, 14–15).

Study Notes

Luke 23:25 Luke emphasizes that choosing Barabbas involved releasing one guilty of insurrection and murder and condemning Jesus. he delivered Jesus over to their will. See 9:44; 18:32; 24:7. Pilate gave in to the wishes of the crowd. He condemned Jesus to crucifixion, the Roman means of executing criminals convicted of high treason.

Study Notes

Luke 23:26 they (the Roman soldiers) . . . seized one Simon of Cyrene. Cyrene was a region in North Africa with a large Jewish population. Simon was likely a Jew who had traveled to Jerusalem for the Passover. See notes on Mark 15:21; Acts 13:1. Since he already had been scourged (see notes on Matt. 27:26; Mark 15:15; John 19:1), Jesus’ physical condition may have prevented him from carrying the cross.

Study Notes

Luke 23:27–31 Jesus quotes from Zech. 12:10–14. the days are coming. See Luke 19:43; 21:6, 22–24. “Blessed are the barren.” See note on 21:23. In those days, the “reproach” of childlessness (see 1:25) will be a blessing. “Fall on us.” Compare Hos. 10:8; Rev. 6:16. green . . . dry. If God did not spare his innocent son (“green” wood), how much worse will it be when he allows the Romans to unleash his wrath on a sinful nation (“dry” wood)?

Study Notes

Luke 23:32 Two others . . . criminals fulfills the prophecy of Isa. 53:12.

Study Notes

Luke 23:33 The Skull. In Matthew it is also called Golgotha, a transliteration of the Aramaic word for “skull.” See notes on Matt. 27:33; John 19:17. In Matt. 27:38 and Mark 15:27 the criminals are called “robbers”; see note on Matt. 27:38.

Study Notes

Luke 23:34 They cast lots to divide his garments is a clear reference to Ps. 22:18. Casting lots was sometimes used in the OT to discover God’s will, but here it is a form of gambling by the Roman guards. Father, forgive them, for they know not what they do. Jesus follows his own teaching about loving one’s enemies (see Luke 6:35). His death was the basis upon which those who crucified him could be forgiven (Isa. 53:12). “They know not what they do” does not take away the responsibility of the religious or political leaders for Jesus’ death, but it shows that they did not fully understand the horrible evil that they were doing in crucifying the “Holy and Righteous One” (Acts 3:14).

Study Notes

Luke 23:35 Luke contrasts the behavior of the Jewish crowds (the people stood by; compare v. 48) and the Sanhedrin (but the rulers scoffed). The highest levels of Israel’s establishment seek one more opportunity to insult Jesus. He saved others; let him save himself. Compare Ps. 22:7–8. This is the first of three similar taunts (see Luke 23:37, 39). Christ of God. Christ means “Messiah” or “Anointed One.”

Study Notes

Luke 23:36 The soldiers also mocked him . . . offering him sour wine. This “wine vinegar” was the ordinary wine soldiers drank. Giving him a drink would keep him alive and continue his suffering.

Study Notes

Luke 23:38 It was customary for the charge against an executed person to be displayed prominently (inscription; see notes on Matt. 27:37; Mark 15:26; John 19:20). Over him suggests the cross was shaped like a lowercase “t.” Jesus was crucified on political grounds for claiming to be the Messiah, the King of the Jews.

Study Notes

Luke 23:39–43 This material occurs only in Luke. Hanged is a synonym for “crucified” (see Acts 5:30; also Deut. 21:22–23). Jesus, remember me when you come into your kingdom is both a plea and a confession of faith. Paradise is another name for heaven, the dwelling place of God and eternal home of the righteous (see 2 Cor. 12:3).

Study Notes

Luke 23:44–45 about the sixth hour . . . until the ninth hour. Noon until 3:00 P.M. (compare Matt. 27:45; Mark 15:33). Darkness represents lament (Amos 8:9–10) and divine judgment (Ex. 10:21–23). Here it is both literal (the sun’s light failed) and figurative, probably signifying that Jesus was bearing God’s wrath for his people (compare Joel 2:2; Amos 5:18, 20; Zeph. 1:15). It also expresses God’s judgment upon humanity for crucifying his Son. The darkness was not caused by a solar eclipse (see note on Matt. 27:45). The curtain leading from the Holy Place into the Most Holy Place was torn in two (see note on Matt. 27:51); see Herod’s Temple in the Time of Jesus.

Herod’s Temple in the Time of Jesus

Herod’s Temple in the Time of Jesus

Herod began construction of this magnificent temple in 20/19 B.C., during the 18th year of his reign. The main construction phase was completed within about a decade. Detailed descriptions of the temple exist in Josephus ( Jewish Antiquities 15.380–425; Jewish War 5.184–247) and in early rabbinic writings. The Roman army under Titus destroyed the temple during the capture of Jerusalem in A.D. 70. The temple was 172 feet (52 m) long, wide, and high (about 16 to 20 stories tall).

Herod’s Temple in the Time of Jesus

Study Notes

Luke 23:46 I commit my spirit! Jesus’ own human spirit returned to the presence of God the Father (see note on John 19:30; also see Ps. 31:5; Eccles. 12:7; Acts 7:59). having said this he breathed his last. See note on John 10:17.

Study Notes

Luke 23:47 A centurion is a Roman officer in charge of a hundred men. Certainly this man was innocent. A final expression of Jesus’ innocence (compare v. 41; Matt. 27:54; Mark 15:39).

Study Notes

Luke 23:48 beating their breasts. A sign of grief and repentance (compare 18:13).

Study Notes

Luke 23:49 all his acquaintances. Jesus’ relatives, friends, and disciples. The women (see 8:1–3) are singled out because of their role in the resurrection account (23:55–56; 24:1–12; see John 19:25–27 and note on John 19:25).

Study Notes

Luke 23:50–51 a man named Joseph. See note on Matt. 27:57–60. He is unknown except for this incident, recorded in all four Gospels. The location of Arimathea is not certain, though some identify it as Ramah (or Ramathaim-Zophim; see 1 Sam. 1:19). From the Jewish town implies that Luke’s readers were Gentiles (see Luke 1:26). a member of the council. The Sanhedrin. A good and righteous man (compare 1:6; 2:25) and looking for the kingdom of God imply that Joseph was a believer (Matt. 27:57 calls him “a disciple of Jesus”).

Study Notes

Luke 23:52 went to Pilate and asked. As a member of the Sanhedrin, Joseph had greater access to the governor. His request would raise less suspicion and hostility than if Jesus’ family or the disciples had asked.

Study Notes

Luke 23:53 Then he took it down. Joseph supervised the removal of Jesus’ body from the cross. a tomb cut in stone. Joseph’s own tomb (Matt. 27:60; see note on Mark 15:46). Thus Jesus is buried in a rich man’s tomb (fulfilling Isa. 53:9). where no one had . . . been laid. Compare John 19:41.

Study Notes

Luke 23:54 The day of Preparation was the day before the Sabbath, Friday (see notes on John 19:14; 19:31; 19:42).

See chart See chart
Harmony of the Events of Holy Week

Harmony of the Events of Holy Week

Day Event Matthew Mark Luke John
Friday/Saturday Jesus arrives in Bethany       12:1
Mary anoints Jesus       12:2–8
Crowd comes to see Jesus       12:9–11
Sunday Triumphal entry into Jerusalem 21:1–11 11:1–10 19:28–44 12:12–18
Some Greeks seek Jesus       12:20–36
Jesus weeps over Jerusalem     19:41  
Enters temple   11:11    
Returns to Bethany 21:17 11:11    
Monday Jesus curses the fig tree 21:18–19 11:12–14    
Clears the temple 21:12–13 11:15–17 19:45–46  
Returns to Bethany with the Twelve   11:19    
Tuesday Disciples see the withered fig tree on the return to Jerusalem 21:20–22 11:20–21    
Temple controversies in Jerusalem 21:23–23:39 11:27–12:44 20:1–21:4  
Olivet Discourse on the return to Bethany 24:1–25:46 13:1–37 21:5–36  
Wednesday Jesus continues daily teaching in the temple     21:37–38  
Sanhedrin plots to kill Jesus 26:3–5 14:1–2 22:1–2  
Wednesday/Thursday Preparations for the Passover 26:17–19 14:12–16 22:7–13  
Thursday Passover meal/Last Supper 26:20–35 14:17–26 22:14–30  
Upper Room Discourse       13:1–17:26
Jesus prays in Gethsemane 26:36–46 14:32–42 22:39–46  
Friday Betrayal and arrest (after midnight?) 26:47–56 14:43–52 22:47–53 18:2–12
Jewish trial:        
   —before Annas       18:13–24
   —before Caiaphas and part of the Sanhedrin 26:57–75 14:53–72 22:54–65 18:19–24
   —before full Sanhedrin (after sunrise?) 27:1–2 15:1 22:66–71  
Roman trials:        
   —before Pilate 27:2–14 15:2–5 23:1–5  
   —before Herod     23:6–12  
   —before Pilate 27:15–26 15:6–15 23:13–25 18:28–19:16
Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) 27:27–54 15:16–39 23:26–49 19:16–37
Burial (evening) 27:57–61 15:42–47 23:50–54 19:38–42
Sunday Empty-tomb witnesses 28:1–8 16:1–8 24:1–12  
Resurrection appearances 28:9–20 16:9–20 24:13–53 20:1–21:25
Study Notes

Luke 23:55 The women . . . followed and saw the tomb, so that they could return to it later (see 24:1).

Study Notes

Luke 22:1–23:56 The Suffering and Death of Jesus. As Jesus’ death draws near, the scene shifts from the temple area to the city of Jerusalem. The emphasis shifts from Jesus’ teachings to events surrounding his death.

Luke 23:56 Because they thought the body was not properly prepared, the women (whom Mark 16:1 identifies as “Mary Magdalene, Mary the mother of James, and Salome”) prepared spices and ointments.

Bonus: Holy Week: Luke 23

Listen Now

Dive Deeper | Luke 23

"Thump . . . thump . . . thump . . . " 

With every passing swing of the hammer, Jesus remained full of love and forgiveness for us, the very people who put Him there. 

I recently pointed out a building to my husband that I thought was new, but he said, "That's been there since I've known you." Similarly, we can easily overlook the sin we hold onto in our spiritual lives and forget to invite God in. 

Today, we celebrate the good news that Jesus died for our sins, freeing us from sin's grasp and ensuring our eternity with Him. From His death and resurrection, new life is freely given to us who trust in Him. When we surrender to Him, He sanctifies us and frees us from our sins.

In Luke 23, we see our Savior Jesus carrying our sins to the cross. He took every nail willingly, asking the Father to forgive those who hung Him there. In the midst of our rebellion, Jesus prays that we might experience the full measure of the Father's grace.

Two criminals were crucified next to Jesus that day:

One of the criminals who were hanged railed at him, saying, "Are you not the Christ? Save yourself and us!" But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong." And he said, "Jesus, remember me when you come into your kingdom." And he said to him, "Truly, I say to you, today you will be with me in paradise." (Luke 23:39-43)

The second criminal recognized his wrongs and, turning to Jesus at the last moment, received life. He asked that Jesus would remember him when He entered paradise, and Jesus assured him it would be so. We have that promise today, secured by Jesus' blood on the cross. In the midst of our sins, Jesus meets us right where we are and brings us into new life. Praise God! He is Risen!

This month's memory verse

but God shows his love for us in that while we were still sinners, Christ died for us.

– Romans 5:8

Discussion Questions

1. What sin(s) do you struggle to let go of?

2. Why did the people want to crucify Jesus? If you lived at the time of Jesus' crucifixion, would you have stood up for Him and proclaimed His innocence?

3. How did you prioritize Jesus today? This past week?

 

 

As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!

MS

Michael Scaman

Pilate was uneasy and the situation politically out of control for him, his wife even troubled with nightmares. Herod was glad to see Jesus. Ironically Herod and Pilot had a false and superficial reconsiliation because of Jesus. Tey bemained deeply alienated form God. Unknown to them Jesus was building his church and reconsiling the world of the redeemed. (Psalm 29 - a psalm emphasising the power of the word of God bookend) Psalm 30 - traditionally a Psalm on the foundation of the temple/the church/the resurection Psalm 31 - into Thy hands I commit My spirit is come this Psalm as is a description of the sufferings of Jesus which made the foundation of the church possible Psalm 32 - a chief benefit, the forgiveness of sins (Psalm 29 - a psalm emphasising the power of the word of God bookend) Psalm 34 - Tast and see that the Lord is good And the Son inheriting the nations Ps 2 and the Meek inheriting the earth in the Son Ps 37 is pictured in psalms of suffering Psalms 35-36 the innocent suffering Psalm 37 The meek inherit the earth Psalm 38-41 the guilty suffering Both types of suffering applied to Jesus. He was innocent but took the sins of the world upon Himself We might havethe author Flannery O'Conner write a fictional letter on this Dear reader, I hope this letter finds you well. As I reflect on the events surrounding Jesus' crucifixion and the profound theological implications they hold, I am reminded of the intricate weaving of suffering and redemption that permeates our existence. In the midst of political turmoil and personal unrest, we often find ourselves grappling with the complexities of faith and the human condition. It is in these moments of uncertainty and doubt that the true depth of our spiritual journey is revealed. The Psalms, with their rich tapestry of emotions and experiences, offer a glimpse into the raw essence of human existence and our longing for divine intervention. From the innocent suffering depicted in Psalms 38-36 to the guilt-laden cries of Psalms 38-41, we are confronted with the paradox of Christ's innocence bearing the weight of humanity's sins. Through the lens of scripture and the creative exploration of art, we are invited to contemplate the profound mystery of redemption and the transformative power of grace. It is through the sufferings of Christ that the foundation of the church is laid, offering a beacon of hope in the midst of darkness. As we journey together in this complex tapestry of life, may we find solace in the enduring promise of forgiveness and the hope of resurrection. Let us continue to seek truth and beauty in the midst of chaos, knowing that the ultimate reconciliation lies in the hands of a loving and merciful God. With warm regards, Flannery O'Connor
MS

Michael Sisson

Re: Lk 23:2, 10, 14, 41 Luke 23:2 (NASB) And they began to accuse Him, saying, “We found this man misleading our nation and >>>forbidding to pay taxes to Caesar<<<, and saying that He Himself is Christ, a King.” Luke 23:10 (TLV) And the ruling kohanim and the Torah scholars stood their ground, >>>strongly accusing Him.<<< Luke 23:14 (NASB) and said to them, “You brought this man to me as one >>>who incites the people to rebellion<<<, and behold, having examined Him before you, >>>I have found no guilt in this man regarding the charges which you make against Him.<<< Luke 23:41 (NASB) “And we indeed are suffering justly, for we are receiving what we deserve for our deeds; but >>>this man has done nothing wrong.”<<< See “…false charge…innocent…righteous…” Ex 23:7 (NASB) Re: Lk 23:11 Luke 23:11 (NASB) And Herod with his soldiers, >>>after treating Him with contempt and mocking Him<<<, dressed Him in a gorgeous robe and sent Him back to Pilate. See Isa 53:3 Re: Lk 23:16 Note the translators’ comment regarding the release of a prisoner at Passover. “Some mss. add: Now Pilate needed to release one prisoner to them at the feast.” Re: Lk 23:19, 25 Luke 23:19 (NASB) (He was one who had been thrown into prison for an >>>insurrection<<< made in the city, and for >>>murder.<<<) Luke 23:25 (NASB) And he released the man they were asking for who had been thrown into prison for >>>insurrection and murder<<<, but he delivered Jesus to their will. See false prophets/teachers (i.e Satan) characterized as a “thief” who comes to “steal, kill, and destroy” in Jn 10:10. Let the reader understand this: While the Passion of Christ is most certainly the fulfillment of the prophetic aspects of the Passover, >>>His trial in particular is also the fulfillment of prophetic aspects of Yom Kippur (Day of Atonement; Lev 16).<<< While most scholars assert Jesus fulfilled the roles of BOTH the Lord’s Goat AND the Azazel. I disagree. At the following link, I present the case for Barabbas fulfilling the role of the Azazel. www.tinyurl.com/WhereBarabbasFits Re: Lk 23:22-23 Luke 23:22-23 (NASB) And he said to them the third time, “Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him.” But they were insistent, with loud voices >>>asking that He be crucified.<<< And their voices began to prevail. In these verses, we see Messiah as the object of (Heb.) “sinas chinam” (“baseless hatred”) on full display. See “…Despised One of the nation…” in Isa 49:7. Re: Lk 23:26 Luke 23:26 (NASB) When they led Him away, they seized a man, >>>Simon of Cyrene<<<, coming in from the country, and placed on him the cross to carry behind Jesus. Also know as Niger (See Acts 13:1). Re: Lk 23:32 Luke 23:32 (NASB) Two others also, who were >>>criminals, were being led away to be put to death with Him.<<< See Isa 53:9,12. Re: Lk 23:33 Luke 23:33 (NASB) When they came to the place called *The Skull, there they crucified Him and the criminals, >>>one on the right and the other on the left.<<< Is this a minor fulfillment of Ec 10:2, Eze 34:17 and Mt 25:32-33? Re: Lk 23:35 Luke 23:35 (NASB) And the >>>people stood by, looking on. And even the rulers were sneering at Him<<<, saying, “He saved others; let Him save Himself if this is the Christ of God, His Chosen One.” See Isa 53:3, Ps 22:17. Re: Lk 23:38 Luke 23:38 (NASB) Now there was also an inscription above Him, >>>“THIS IS THE KING OF THE JEWS.”<<< From Hebrew For Christians https://www.hebrew4christians.com/Names_of_G-d/Sign_Cross/sign_cross.html “Recently someone asked me whether the inscription (or sign) on the Cross of Yeshua formed an acronym for the Sacred Name YHVH (יהוה). This would be highly unlikely, however, despite some talk out there. Let's take a look at the Bible to find out why. Here are the relevant texts from the New Testament: - In Matthew 27:37 the statement is: "THIS IS JESUS THE KING OF THE JEWS." Greek: οὗτός ἐστιν ᾽Ιησοῦς ὁ βασιλεὺς τῶν ᾽Ιουδαίων Hebrew: זֶה הוּא יֵשׁוּעַ מֶלֶךְ הַיְּהוּדִים - acronym = ZHYMH (זהימה) - In Mark 15:26 the statement is simply, "THE KING OF THE JEWS." Greek: ὁ βασιλεὺς τῶν ᾽Ιουδαίων Hebrew: מֶלֶךְ הַיְּהוּדִים - acronym = MH (מה) - In Luke 23:38 the statement is recorded as: "THIS IS THE KING OF THE JEWS." Greek: ὁ βασιλεὺς τῶν ᾽Ιουδαίων οὗτος Hebrew: זֶה הוּא מֶלֶךְ הַיְּהוּדִים - acronym = ZHMH (זהמה) - In John 19:19 the statement is: "JESUS OF NAZARETH THE KING OF THE JEWS." Greek: ᾽Ιησοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν ᾽Ιουδαίων Hebrew: יֵשׁוּעַ הַנָּצְרִי מֶלֶךְ הַיְּהוּדִים - acronymn = YHMH (יהמה) “Common to each of these is the essential descriptor: מֶלֶךְ הַיְּהוּדִים, "the King of the Jews." The only way to get YHVH (יהוה) out of the inscription on the Cross would be to go with John's account (i.e., with the prepended "Jesus of Nazareth") and then rely on a faulty Hebrew construction -- Yeshua ha-Notzri u'Melekh ha-Yehudim: YHVH. Unfortunately, this phrase would mean "Jesus of Nazareth and a king of the Jews" (or its equivalent), and while this is true (i.e., Yeshua was indeed a king of the Jewish people), this is certainly not the intent of the message of the New Covenant that Yeshua is the only rightful King of the Jews and indeed the LORD of all Lords... “Based on explicit and implicit references in the Scriptures made regarding the Messiah, we clearly affirm and understand that Yeshua is indeed none other than YHVH come in the flesh; however, because of these textual ambiguities, appealing to the Sign or Inscription of the Cross is not a fruitful way of demonstrating this fact.” — John Parsons Re: Lk 23:39 Luke 23:39 (NASB) One of the criminals who were >>>hanged<<< there was hurling abuse at Him, saying, “Are You not the Christ? Save Yourself and us!” See Dt 21:22-23; Gal 3:13. Re: Lk 23:47 Luke 23:47 (NASB) Now when the centurion saw what had happened, he began praising God, saying, >>>“Certainly this man was *innocent.”<<< Yeshua (Jesus) was the object of sinas chinam (baseless hatred). According to Jewish Tradition, Israel’s baseless hatred was the cause of the Second Temple’s destruction, though the object of their baseless hatred is never defined. It’s said when Israel repents of their baseless hatred, the Temple will be restored. See Jn 2:19, Mt 23:39, Acts 4:27-28.
WP

WYMAN POE

Michael Sisson. By your responses I have come to believe you are a decendant of the Jewish nation. I have read the link you provided, offering Barabbas as the scapegoat with great interest. I had only heard of Jesus being the scapegoat and your thoughts are presented in such a manner as to spur me to study this closer. However, you have a distinct advantage with your deeply rooted knowledge of the Hebrew Old Testament scripture and other books which I am not familiar. Exception being Enoch, only from Peter and James writings. Thank you for your study and your summiting to these response pages. Seldom do you fail to spur me to dig deeper or at least have a stronger foundation of the scriptures.
SB

Sue Bohlin

Super devo, Kayla, thank you! Two things on this holy day. First, when Jesus said, "Father forgive them for they know not what they do," the verb is the imperfect tense. That means He kept saying "Father forgive them" over and over and over. Which instructs on how to respond to repeated hurts toward us. Second, Alistair Begg preached a POWERFUL message about how the thief on the cross, when asked "How did you get here?" might have responded, "The man on the middle cross said I could come." WHOA. Check out this clip and be very blessed: https://youtu.be/k8EC8KpxLd8
MS

Michael Sisson

WYMAN POE, Thank you for your kind and gratifying response. I am deeply encouraged by it. I think those of us who comment on these daily threads are just beggars trying to tell other beggars where we found bread. I do not have the pleasure of being Jewish, but have been a gentile member of a Messianic Jewish synagogue for 28 years. That has certainly helped deepen my knowledge of the Jewish roots of our faith and how to the declare the Gospel using the Hebrew Bible. If you desire to gain a greater appreciation of the Jewishness of your faith, you’ll get there too. To that end, what I have I give to you… I believe the following article, to which I’ve linked below, has paradigm shifting potential. It brilliantly distills into one monograph so much of what I’ve learned over the last 28 years . In his essay, accessible even to the layman, D. Thomas Lancaster, PhD presents us a new lens through which to read the entire New Testament in greater harmony with the Hebrew Bible. Had I the power, I’d make it required reading throughout Christendom. From First Fruits of Zion https://ffoz.org/messiah/articles/there-is-no-distinction
AL

Amy Lowther

1. None. 2. It helped them feel better. I would not have been in attendance for His crucifixion. I would have been elsewhere doing something I learned from Jesus. 3. Jesus is a priority everyday. He deserves honor and respect. Kayla - Thank you for sharing your ideas. You make a good point in saying, “Today, we celebrate the good news that Jesus died for our sins, freeing us from sin's grasp and ensuring our eternity with Him”. What a gift for everyone!