Chapter 23

1 Jesus is accused before Pilate, and sent to Herod. 8 Herod mocketh him. 12 Herod and Pilate are made friends. 13 Barabbas is desired of the people, and is loosed by Pilate, and Jesus is given to be crucified. 27 He telleth the women, that lament him, the destruction of Jerusalem: 34 prayeth for his enemies. 39 Two evildoers are crucified with him. 46 His death. 50 His burial.

1. Led him unto Pilate. [First Trial Before Pilate, Luke 23:1–5=Matt. 27:2, 11–14=Mark 15:2–5=John 18:28–38. Major comment: Luke and John. See Betrayal, Trial and Crucifixion of Jesus; Passion Week, and Palestine Under the Herodians.]

2. Perverting the nation. Luke lists three of the charges preferred against Jesus by the Jewish authorities. Here, they charge Him with being a revolutionary agitator. Throughout His ministry Jesus had taken great care to avoid providing any valid basis for such a charge as the one now brought against Him (see on Matt. 14:22; 16:20; Mark 1:45; 6:42; John 6:15). This fabricated charge was directly related to the false Messianic concepts entertained by the Jewish leaders (see on Luke 4:19).

Forbidding to give tribute. Three days before this the Pharisees had done their best to lure Jesus into making the statement they here claim that He did make, but their attempt met with inglorious defeat (see on Matt. 22:15–22).

Christ a King. Jesus had never made such a claim directly. They were no doubt thinking of His triumphal entry into Jerusalem but five days before this, an event that all members of the Jewish nation took as equivalent to a declaration by Jesus that He was assuming the throne of David (see on Matt. 21:5, 9).

5. Fierce. Or, “urgent.” They persistently insisted that Pilate accede to their demands.

Stirreth up the people. This charge was, of course, all too true, though not in the sense that the leaders would have Pilate believe. During recent weeks, particularly since the resurrection of Lazarus, popular opinion was increasingly favorable to Jesus. Previously, the priests and rulers themselves had ruefully admitted to one another that “the world is gone after him” (John 12:19).

Jewry. Literally, Judea; here probably used inclusively of all Israelite Palestine (see on chs. 1:5; 7:17). To be sure, Luke also uses the term in reference to Judea proper (see Luke 2:4; Acts 1:8; 8:1). However, Luke seems to be the only NT writer to use the term in the broader sense.

Beginning from Galilee. That is, where Jesus’ greatest success had been. Peter uses almost the same phrase in Acts 10:37, to describe the spread of the gospel.

To this place. Jesus’ accusers might have had in mind the dramatic events of the past few days, which aroused fears in their hearts that Jesus was about to enter upon a prolonged and even more successful ministry in Judea than in Galilee.

6. A Galilжan. [Hearing Before Herod Antipas, Luke 23:6–12. See Betrayal, Trial and Crucifixion of Jesus; Passion Week, and Palestine Under the Herodians.] Only Luke records this incident in the trial of Jesus. The most successful and impressive part of Christ’s ministry had been in Galilee. Though born in Bethlehem, Jesus had been brought up in Galilee, and had spent practically all of His life there.

7. Herod’s jurisdiction. That is, Galilee and Peraea (see pp. 46, 64; see on Luke 3:1).

Sent him to Herod. Pilate was faced with a dilemma. He was fully convinced of Jesus’ innocence and had publicly announced his decision to this effect. His own determination to release Jesus was exceeded only by the determination of the Jewish authorities to have the Saviour crucified. During Pilate’s past tenure of about five years as procurator of Judea (which then included Samaria), he had made himself most unpopular with the Jews, and he feared that to displease them further would endanger his office. He knew well the treachery of some of the Jewish leaders. He knew also that their hatred of Jesus was due to malice alone. Pilate therefore must have felt that he was cutting the Gordian knot by sending Jesus to Herod, hoping thereby to maintain the good will of the Jewish authorities and at the same time evade responsibility for the death of one who was obviously innocent.

At Jerusalem. Though half Idumaean and half Samaritan (see p. 64; The Hasmonaeans and the Herods), Herod Antipas professed close adherence to the Jewish faith (see p. 33), and had no doubt come to Jerusalem to attend the Passover. This does not mean that he was, in any sense, a devout Jew, but simply that he maintained the forms of religion as a matter of political expediency. While in Jerusalem, Herod probably stayed in the palace of the Hasmonaeans, the location of which is uncertain (see Jerusalem in Time of Christ).

8. Desirous to see him. Herod had now been living in adultery for some time (see on Matt. 14:3; Mark 6:17). About a year had passed since his murder of John the Baptist (see on Mark 6:1, 29), and his conscience continued to trouble him over the matter. At first he had feared that Jesus might be John the Baptist raised from the dead (see on Mark 6:14, 16). For some time Herod had earnestly desired an opportunity to have an interview with Jesus (see on Luke 9:9).

Seen some miracle. Curiosity seems to have been another motive that prompted Herod in his desire to have an interview with Jesus. He had the decrepit and maimed brought into the palace and promised to release Jesus as a reward for healing them (DA 729). Should Jesus do so, this would, presumably, constitute evidence that He was a genuine prophet and consequently not guilty of the charges the Jews preferred against Him. Thus Herod’s curiosity would be satisfied. At the same time he would have sufficient grounds for releasing Jesus over any possible protest of the Jewish leaders.

9. Questioned with him. As a demonstration of favor and an implied promise of liberty, Herod ordered Jesus unbound (see DA 729), and then proceeded to question Him at length before he permitted the Jews to present their charges against Him.

Answered him nothing. In addition to the reasons that had prompted Jesus to remain silent before the Sanhedrin and before Pilate (see on Matt. 26:63; 27:13), was the additional reason that Herod had heard and rejected the message of John the Baptist. He had rejected the light of truth God had permitted to shine upon his path, and for a soul thus hopelessly hardened in sin Jesus had no words. This silence was a severe rebuke to the haughty monarch, and, together with Jesus’ refusal to perform a miracle at his request, angered Herod and turned him against Jesus.

10. Chief priests and scribes. See p. 55; see on Matt. 2:4.

Vehemently accused him. This implies that they did so in a loud and angry voice.

11. Set him at nought. Literally, “counted him as nothing,” that is, they insulted Him. Like Pilate, Herod was satisfied that malice alone prompted the charges against Jesus, but the silence of Jesus irritated him, for it appeared that Jesus slighted his authority.

A gorgeous robe. Possibly this was one of Herod’s cast-off garments. In appearance it must have seemed gaudy in comparison with the simple, unostentatious garments Jesus usually wore.

Sent him again. Unless the Roman soldiers had intervened, as they had at the close of the day trial before the Sanhedrin (see on ch. 22:71), Jesus would not doubt have been killed by the mob during the course of the wild demonstration pictured here. But, like Pilate, Herod chose to evade responsibility, and sent Jesus back to Pilate.

12. Made friends. They composed their differences. It is likely that there had been intermittent friction between Pilate and Herod for a number of years.

13. When he had called. [Second Trial Before Pilate, Luke 23:13–25=Matt. 27:15–31a=Mark 15:6–19=John 18:39 to 19:16. Major comment: Matthew and John.]

15. I sent you to him. Textual evidence favors (cf. p. 146) the reading “he sent him back to us.” This seems to agree better with the context.

16. Chastise him. This was the first flogging Pilate gave Jesus (see on Matt. 27:26 for the second). By this concession Pilate hoped to avert the death penalty, probably by arousing sympathy for Jesus among the mob. Flogging as then administered often did result in death (see on Matt. 10:17). Instead of placating the mob, however, this concession to their impassioned demand for Jesus’ death served only to whet their thirst for His blood. If Pilate would go so far as to flog an innocent man, surely, if pressed a little further, he could be persuaded to assent to His death.

17. Of necessity. Textual evidence is divided (cf. p. 146) between retaining and omitting v. 17. Some manuscripts have it following v. 19.

19. Sedition. Gr. stasis, literally, “a standing”; hence also, “an insurrection.”

20. Willing. Rather, “desiring.”

21. They cried. Literally, “they kept shouting,” that is, at Pilate.

23. Requiring. Rather, “asking,” or “demanding.”

And of the chief priests. Important textual evidence may be cited (cf. p. 146) for the omission of these words.

25. Delivered Jesus. Jesus died under a Roman sentence, which was carried out under Roman supervision (see v. 36).

26. Led him away. [The Crucifixion, Luke 23:26–49=Matt. 27:31b–56=Mark 15:20–41=John 19:17–37. Major comment: Matthew and John.]

27. A great company. Including the disciples (see DA 743).

28. Turning unto them. This would probably have been impossible if Jesus had been carrying His cross at the time.

Daughters. Jesus addressed the women as inhabitants of Jerusalem.

Weep not for me. However, Jesus did not disdain their sympathy or rebuke them for it.

29. Days are coming. Jesus here refers to the siege of a.d. 70 (see DA 743; see on Matt. 24:15–20).

Blessed are the barren. Ordinarily Jews considered barrenness a curse (see on ch. 1:7, 25).

30. Say to the mountains. Compare Hosea 10:8; Rev. 6:16.

31. Green. Gr. hugros, “damp,” “moist,” or “wet,” as applied to a tree, “full of sap.” By a “green” tree Jesus refers to Himself (DA 743). Jesus was innocent, and if the things now occurring could happen to an innocent man, what would be the fate of those who were guilty?

What shall be done? Again Jesus refers to the calamities that would accompany the fall of Jerusalem nearly 40 years later (see on v. 29).

The dry. A figurative description of the state of Jewish society that led to the rejection of the Jews as God’s chosen people and to their dissolution as a nation (see Vol. IV, pp. 25-38).

34. Father, forgive them. Jesus refers to both the Romans and the Jews who had been instrumental in condemning and crucifying Him (see DA 744). His prayer would not, in itself, however, remove their guilt (see DA 744). In a broader sense this prayer includes all sinners to the end of time, for all are guilty of the blood of Jesus (see DA 745).

This is the first of seven utterances of Jesus as He hung upon the cross, sometimes called the Seven Words. No gospel writer mentions more than three, nor less than one, of these utterances. Arranged in point of time the seven “utterances” are as follows:

1. “Father, forgive them; for they know not what they do” (v. 34).

2. “Verily I say unto thee, To day shalt thou be with me in paradise” (v. 43).

3. “Woman, behold thy son! … Behold thy mother!” (see on John 19:26).

4. “My God, my God, why hast thou forsaken me?” (Matt. 27:46; Mark 15:34).

5. “I thirst” (John 19:28).

6. “It is finished” (see on John 19:30).

7. “Father, into thy hands I commend my spirit” (see on Luke 23:46).

They know not. The Jewish leaders had made their deliberate decision against Christ, though the full light of the truth He had come to reveal had been available to them. Yet, in a measure, even they did not fully appreciate what they were doing. They did not see their act in its full setting in the great conflict between good and evil (see DA 744). The common people, as a whole, had little concept of what was taking place, and their taunts and jeers were made in ignorance. They blindly followed their leaders (see on Matt. 23:16). The Roman soldiers had even less understanding of what they were doing, though even now, light pierced the heart of the centurion (see on Matt. 27:54).

Though important textual evidence may be cited (cf. p. 146) for the omission of Jesus’ prayer in this verse, the weight of evidence favors retaining it.

35. If he. Literally, “if this [one]”; here spoken with contempt (see on chs. 14:30; 15:2).

Christ. That is, the Messiah, or Anointed One (see on Matt. 1:1).

36. Soldiers. According to the Greek, the mocking of the soldiers was less persistent than that of the Jewish rulers.

38. Greek, and Latin, and Hebrew. Important textual evidence may be cited (cf. p. 146) for the omission of the statement about the languages in which the inscription was written (see on Matt. 27:37). However, the equivalent statement in John 19:20 is fully attested.

39. If thou be Christ. Textual evidence favors (cf. p. 146) the reading “Art thou not the Christ?”

40. Thou fear God. That is, before whose judgment seat you must appear.

Same condemnation. That is, the same sentence; meaning, in other words, “You are equally guilty. Who are you to condemn?”

41. We indeed justly. This thief was honest to the point of making a candid admission of his guilt. For the significance of the attitude here reflected in relation to the extending of divine mercy see on Matt. 5:3.

Nothing amiss. Literally, “nothing out of place.” This thief, and probably his companion also, had heard Jesus speak, had been with Him in Pilate’s judgment hall, and together they had gone to the place of execution (see DA 749). Having seen and heard much of what had taken place during the past few hours, the speaker was fully convinced that Jesus was all that He claimed to be. Thus it was also with the centurion supervising the execution (see on Matt. 27:54).

42. When thou comest. Literally, “whenever thou comest,” or “whenever thou mayest come.” The thief, repentant, accepted Jesus as Messiah and Saviour, the one who was to reign upon the throne of David and restore all things (see on Matt. 1:1; 21:9; Luke 19:10).

Into thy kingdom. Literally, “in thy kingdom.” The concept of the repentant thief concerning Christ’s kingdom was probably that held by all his fellow countrymen (see on ch. 4:19). There is no indication that he entertained a more enlightened concept of the “kingdom” than the disciples did (see on Matt. 18:1; 20:21). We should not make the mistake of supposing that the thief fully understood the teachings of Jesus on this point. His words do imply, however, a clear belief in the resurrection of the just (see Acts 24:15). Perhaps his idea of the resurrection was not so different from that of Martha (see on John 11:24). Even the Pharisees clearly believed in the resurrection (Acts 23:8).

However imperfect the thief’s understanding of the nature of Christ’s kingdom and of the resurrection might have been, Christ’s reply must be understood in terms of His own teachings with respect thereto. For a synopsis of His teachings on this subject see on Matt. 4:17; 25:31. Jesus made it clear that His “Kingdom” was “not of this world” (John 18:36), and that His “kingdom” of glory would not be established until He should return to earth in person (see on Matt. 24:3).

43. Verily. See on Matt. 5:18.

To day. Gr. seµmeron. As originally written, the Greek was without punctuation, and the adverb seµmeron, “today,” stands between two clauses which read, literally, “truly to you I say” and “with me you will be in the paradise.” Greek usage permitted an adverb to appear anywhere in a sentence the speaker or writer desired to place it. Merely from the Greek construction of the sentence in question it is impossible to determine whether the adverb “today” modifies “I say” or “you will be.” Either is possible. The question is, Did Jesus mean to say, literally, “Truly to you I say today,” or “Today with me you will be in paradise”? The only way of knowing which Christ meant is to discover scriptural answers to some other questions: (1) What is paradise? (2) Did Jesus go to paradise on the day of His crucifixion? (3) What did Jesus teach about the time when men would enter upon their reward in paradise? For an answer to the first question see below on the word “paradise.” For answers to the second and third questions see below on the words “be with me.”

Be with me. On the eve of the betrayal—less than 24 hours before making this promise to the thief—Jesus had told the Twelve, “In my Father’s house are many mansions. … I go to prepare a place for you. … I will come again, and receive you unto myself; that where I am, there ye may be also” (see on John 14:1–3). Yet, three days later Jesus informed Mary, “I am not yet ascended to my Father” (John 20:17). Obviously, therefore, Jesus did not go to paradise, and was not in paradise, on the day of His crucifixion. Accordingly, the thief could not have been with Jesus in paradise.

Paradise. Gr. paradeisos, a transliteration of the Persian pairidaeЖza, meaning an “enclosure,” “park,” or “preserve” containing trees, in which animals were often kept for the hunt. It was enclosed by walls and sometimes furnished with towers for the hunters. The equivalent Hebrew word, pardes, is translated “forest,” or “orchard” (see on Neh. 2:8; Eccl. 2:5). In the LXX the “garden” of Eden is spoken of as the “paradise” of Eden (see on Gen. 2:8). In fact, paradeisos is common in the LXX where the word “garden” (Heb. gan) appears in the English translation (see Gen. 3:1; Isa. 51:3; Joel 2:3; etc.).

In the NT paradeisos occurs only in Luke 23:43; 2 Cor. 12:4; Rev. 2:7. In 2 Cor. 12:2–4 “paradise” is obviously synonymous with “heaven.” The fact that Paul refers to no earthly “paradise” is doubly clear from the fact he equates being “caught up” to “heaven” with being “caught up” to “paradise.” According to Rev. 2:7 the “tree of life” is said to be “in the midst of the paradise of God,” whereas in Rev. 21:1–3, 10; Rev. 22:1–5 the tree of life is associated with the new earth, the New Jerusalem, the river of life, and the throne of God. There can be no doubt whatever that NT usage of paradeisos consistently makes it synonymous with “heaven.”

Therefore, when Jesus assured the thief of a place with Him in “paradise,” He referred to the “many mansions” of His “Father’s house” and to the time when He would “receive” unto Himself His own (see on John 14:1–3). Throughout His ministry Jesus had specifically stated that He would “reward every man according to his works” when He returned in triumph “in the glory of his Father with his angels” (see on Matt. 16:27). Not until that time will He invite the saved of earth to “inherit the kingdom prepared for” them “from the foundation of the world” (see on Matt. 25:31, 34; cf. Rev. 22:21). Paul taught that those who fall asleep in Jesus will come forth from their graves at Christ’s second coming (see 1 Cor. 15:20–23) to receive immortality (vs. 51–55). The resurrected righteous and righteous living will “be caught up together … to meet the Lord in the air,” and thus “ever be with the Lord” (1 Thess. 4:16, 17). The thief will, accordingly, be “with” Jesus in “paradise” following the resurrection of the just, at His second coming.

It should be noted that the comma between the words “thee” and “to day” was inserted by the translators. The original Greek text, which had neither punctuation nor word division (see p. 115) reads: ameµn soi legoµ seµmeron met emou eseµ en toµ paradeisoµ, literally, “truly to-you I-say today with-me you-will-be in the paradise.” The adverb seµmeron, “today,” stands between the two verbs legoµ, “I-say,” and eseµ, “you-will-be,” and might properly apply to either. Its position immediately following the verb legoµ, “I-say,” may imply a closer grammatical relationship to it than to the verb eseµ, “you will be.”

Obviously, in placing the comma before the word “to day,” the translators were guided by the unscriptural concept that the dead enter into their rewards at death. But, as set forth above, it is manifest that neither Jesus nor the writers of the NT believed or taught such a doctrine. To place the comma before the word “today” thus makes Christ contradict what He and the various NT writers have plainly stated elsewhere. Accordingly, the Scriptures themselves require that the comma be placed after the word “to day,” not before it. See on John 4:35, 36.

Thus what Christ actually said to the thief on the cross was: “Verily I say unto thee today, Thou shalt be with me in paradise.” The great question the thief was pondering at the moment was not when he would reach paradise, but whether he would get there at all. Jesus’ simple statement assures him that, however undeserving he may be and however impossible it may appear for Jesus—dying the death of a condemned criminal—to make good such a promise, the thief will most assuredly be there. In fact, it was Jesus’ presence on the cross that made such a hope possible.

45. The sun was darkened. Some have carelessly suggested that Luke here refers to an eclipse; however, an eclipse of the sun is impossible when the moon is full, as at the Passover season. The darkness was supernatural. Important textual evidence (cf. p. 146) in support of the reading “eclipsed” instead of “darkened” is obviously an attempt by a later hand to account for the darkness.

46. Father. For comment on Jesus’ use of this term see on Matt. 6:8. For God as “Father” in Jewish literature see on John 5:18.

Into thy hands. Jesus died with the words of Ps. 31:5 upon His lips. The attitude thus expressed brings to a sublime climax the spirit of humble submission to the will of the Father exemplified throughout Jesus’ life on earth. In the Garden of Gethsemane it was the same selfless spirit that had prompted Jesus’ words, “not as I will, but as thou wilt” (Matt. 26:39). For comment on Christ’s perfect submissiveness to the Father see on Luke 2:49. Happy the man or woman who lives and dies in the “hands” of God! Our all is safe—in His hands.

Spirit. Gr. pneuma (see on ch. 8:55).

He gave up the ghost. Literally, “He expired,” that is, “he breathed out.”

48. That sight. Or, “that spectacle.”

49. His acquaintance. Rather, “his acquaintances.”

50. A man named Joseph. [The Burial, Luke 23:50–56=Matt. 27:57–61=Mark 15:42–47=John 19:38–42. Major comment: Matthew and Mark.]

51. Not consented. Joseph and Nicodemus had not been summoned to the session of the Sanhedrin at which Jesus was tried and found guilty of blasphemy (DA 539, 699). The omission was deliberate. The vote to condemn Jesus was unanimous (see on Mark 14:64). Had these two righteous men been present, they certainly would have raised their voices in protest, as they had on former occasions (see DA 460, 539, 699, 773; see on John 7:50, 51).

A city of the Jews. An explanatory note probably added by Luke for the benefit of his non-Jewish readers (see p. 664).

53. Never. In the Greek there is a triple negative, which emphasizes the fact that the tomb had never been used (see on Matt. 27:60).

54. The preparation. That is, Friday (see on Mark 15:42, 46).

56. Rested the sabbath day. Luke specifically mentions Friday, the “preparation” day (v. 54), the Sabbath day (vs. 54, 56), and the “first day of the week” (ch. 24:1). There can be no question as to the sequence of these days or their identity. Christ was crucified on Friday, rested in the tomb over the Sabbath, having completed the work of redemption (see on Gen. 2:2, 3; Eze. 20:20), and rose the following day, the first day of the week (see on Luke 24:1).

Ellen G. White comments

1–25DA 723–740

2, 3 DA 726

5–8DA 728

7, 8 EW 173

8, 9 DA 729

9–11EW 174

11 DA 731; EW 174

12 DA 728; EW 173

14–16DA 731

18 COL 294; DA 733

21 AA 85, 150; CT 425; DA 394, 734, 736, 743, 776; EW 109; GC 501, 643; SR 221, 298; 5T 502

22 DA 733

26–46DA 741–757

27–53SR 220–229

28 DA 743, 752

30, 31 DA 743

31 AA 25; DA 794

33 DA 741

34 COL 218; DA 744, 752, 760; EW 176; PP 140, 240; SR 222; 2T 208

35 DA 746

37, 39 SR 222

39–43DA 750

40–43SR 223

42, 43 COL 264

43 DA 751, 752

46 DA 756, 771; SR 226; 2T 211

56 DA 769, 774