Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

22:39 The Passover evening had to be spent in "greater Jerusalem" (cf. Deut. 16:1-7), which included the Mount of Olives (see note on Mark 13:3; and Jerusalem in the Time of Jesus).

22:40 when he came to the place. Luke assumes his readers knew that "the place" was the garden of Gethsemane (on Gethsemane, see note on Matt. 26:36). Pray that you may not enter into temptation. See notes on Matt. 6:13 and Luke 11:4. The temptation was to succumb to physical sleep (see 22:45-46) and thus fail in their responsibility to support Jesus. It may point also to the temptation to deny Jesus when he is led away to the cross (cf. vv. 54-62).

22:41 Jesus withdrew . . . about a stone's throw, enough to be alone but close enough for the disciples to overhear him praying. knelt down. See note on Matt. 26:39.

22:42 On Father, see note on Matt. 6:9. this cup. A metaphor for Jesus' future suffering (cf. Matt. 20:22-23; Mark 10:38-39). It is clear from the OT that the taking of the cup denotes that Jesus took upon himself the wrath of God (cf. Isa. 51:17, 22; Jer. 25:15, 17, 28; 49:12; Lam. 4:21; Ezek. 23:31-33; Hab. 2:16; Zech. 12:2), so that he died for the sake of and instead of his people (cf. notes on Mark 14:36; John 18:11; Rom. 3:25; 1 John 2:2). Nevertheless, not my will, but yours, be done. Jesus consciously, voluntarily, and obediently "endured the cross, despising the shame" (Heb. 12:2).

22:44 Jesus was in agony (Gk. agōnia) in anticipation of bearing "our sins in his own body on the tree" (1 Pet. 2:24), and therefore he prayed more earnestly. his sweat became like great drops of blood falling down to the ground. Though the word "like" may indicate that this is to be understood metaphorically, there are both ancient and modern accounts on record of people sweating blood--a condition known as hematidrosis, where extreme anguish or physical strain causes one's capillary blood vessels to dilate and burst, mixing sweat and blood. In either case, Luke's main purpose is to highlight the intensity of Jesus' emotional and physical trauma.

22:45 sleeping for sorrow. It had been a long day, and the disciples were emotionally and physically exhausted.

22:46 that you may not enter into temptation. See note on v. 40.

22:47 Usually the "crowd" is positive toward Jesus, but this is not an ordinary crowd (cf. v. 52; see note on Matt. 26:47). Judas led them to Jesus and gave him a kiss. Whereas it was customary for a disciple to greet his teacher with a kiss, here it serves as the means of betrayal, to identify Jesus in the darkness (see Mark 14:44).

22:49-51 what would follow. Jesus' arrest. shall we strike with the sword? Swords were commonly worn for protection against thieves.

22:50-51 cut off his right ear. See note on John 18:10. That Jesus touched and healed him is recorded only in Luke.

22:52 For chief priests, see note on 9:21-22; for officers of the temple, see note on 22:4-6; for elders, see note on 7:3. For robber, see note on Matt. 27:38.

22:53 day after day in the temple. The fact that Jesus taught openly in the temple, whereas revolutionaries would have operated clandestinely, shows that he was not a revolutionary.

22:54 high priest's house. The home of Caiaphas (Matt. 26:57), the ruling high priest (see notes on Matt. 26:57-58 and John 18:24) was perhaps shared with his father-in-law Annas. See map. Peter was following "to see the end" (Matt. 26:58).

22:55-57 sat down among them. Peter demonstrates courage by his presence in a hostile environment, but his courage fails him (I do not know him) when his own safety is threatened.

22:59 The people in the courtyard know that Peter is a Galilean by his accent (Matt. 26:73). Jesus' disciples (except Judas) were from Galilee, and Judeans in Jerusalem looked down on Galileans because of their regional pronunciations.

22:60 Upon Peter's third denial, the rooster crowed (see v. 34 and note).

22:63 The men . . . holding Jesus were probably "officers" (vv. 4, 52), that is, leaders of the temple police, rather than actual members of the Sanhedrin.

22:64 blindfolded him . . . Prophesy! Jesus is challenged to prove that he is a prophet by identifying who struck him.

22:65 blaspheming him. Whereas Jesus is accused of blasphemy (23:39; Matt. 26:65; Mark 14:64), here he is the object of blasphemy.

22:66 When day came. Luke combines the first (Mark 14:53-65) and second (Mark 15:1) meetings of the Sanhedrin. assembly of the elders. A synonym for the Sanhedrin (cf. Acts 22:5; see note on Matt. 26:59). Both chief priests and scribes describes the makeup of the Sanhedrin.

22:67-68 If you are the Christ, tell us. This was the key issue of the trial. Jesus answers with a qualified yes (22:67-23:3). If I tell you . . . if I ask you. Jesus knows that it would be futile to enter into dialogue with those whose minds are already made up (cf. 20:3-8).

22:69 the Son of Man shall be seated at the right hand . . . of God. The crucifixion of Jesus is not the end but his "exodus" (cf. "departure," 9:31; see ESV footnote) leading to glory (24:26; Acts 3:13). Jesus declares that he is not only the human Messiah anticipated by the Jews but also the divine Son of Man (Dan. 7:13-14) who sits at the right hand of God (Ps. 110:1-2) and who will come in power to reign over the earth (cf. note on Matt. 8:20).

22:70 Son of God, "the Christ" (the Messiah; v. 67), and "Son of Man" all refer to Jesus, emphasizing different aspects of his person and role. "Son of God" points to Jesus' unique relationship to God and (when rightly understood) his equality with God the Father in his very being. The term "Christ" indicates that Jesus claimed to be the Son of David, the Messiah. "Son of Man" points to the person identified in Dan. 7:13-14, who will rule the kingdom of God. You say that I am. A Greek expression that deflects responsibility back upon the one asking the question (cf. Matt. 26:25, 64).

22:71 What further testimony do we need? The desire to catch Jesus in something he might say (11:54; 20:20, 26) has been achieved. We have heard . . . from his own lips indicates that the members of the Sanhedrin considered Jesus' Christological claims (22:68-70) to be sufficient justification for condemning him.

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. Pilate had certainly witnessed disturbances in Jerusalem, some of his own making, and he ultimately lost his position by mishandling a disturbance in Samaria. Pilate's willingness to execute Jesus is credited in the Gospels to his desire to maintain public calm rather than to follow the dictates of justice. Jewish sources considered Pilate's reign (a.d. 26-36) to have been quite harsh, charging him with greed and cruelty (cf. 13:1). As examples of his disregard for Jewish religion, Josephus mentions Pilate bringing pagan Roman legionary standards into Jerusalem and appropriating temple funds to build an aqueduct (Jewish Antiquities 18.55-62; see also Philo, Embassy to Gaius 299-306). An inscription found at Caesarea indicates that Pilate dedicated a structure there to the imperial cult of Tiberius (see note on Acts 8:40).

23:2 They began to accuse (bring charges against) him (cf. Acts 24:2-21; 25:5-22). The religious grounds of Jesus' condemnation would be of little interest to Rome, so the Sanhedrin changed them to political ones. 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 Luke 20:20-26). The third is that he himself is Christ, a king (cf. John 18:33, 36, 37). This new charge focuses on insurrection: Jesus' claims to kingship would be a direct challenge to Caesar. (See note on Matt. 27:11-26.)

23:3 Ignoring the first two charges (the first was too ambiguous and the second false), Pilate focuses on the third and asks, Are you the King of the Jews? Jesus' answer, You have said so, is affirmative and repeats his earlier reply (see note on 22:70).

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, and his crucifixion of Jesus (vv. 23-24) does not alter his official verdict that Jesus was innocent. But they (the chief priests and crowds) continue to insist that Jesus is guilty of fomenting revolution throughout all Judea.

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

23:8 Herod . . . was very glad. Not because he still wanted to kill Jesus (see 13:31), for he returns him back to Pilate, but because he longed to see Jesus perform some sign (cf. 11:16, 29).

23:9 Jesus made no answer. Jesus' silence fulfills Isa. 53:7 and places the responsibility for his death squarely on his accusers (cf. note on Mark 14:61-62).

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

23:14 Examining implies a legal examination. did not find this man guilty. For the second time, Pilate acknowledges Jesus' innocence.

23:15 Neither did Herod. Both Pilate and Herod agreed that Jesus was innocent.

23:18 they all cried out together. "They" are the chief priests, the rulers, and the crowd of ordinary people who have been stirred up by them. Away with this man, and release . . . Barabbas assumes that the readers know 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" (cf. John 19:15; Acts 21:36; 22:22; cf. also Luke 23:21). Barabbas was a notorious criminal who had committed robbery, insurrection, and murder (see notes on Matt. 27:15-18 and John 18:40).

23:22 For the third time Pilate affirms Jesus' innocence: Why, what evil has he done? (vv. 4, 14-15). The last recourse for Pilate is to declare that Jesus has not received any accusation worthy of death (cf. Ps. 38:20-21; Isa. 53:9; Acts 3:13). While Pilate might have attempted to make the Jewish authorities solely responsible for the death of Jesus, it remains a fact that it occurred under his jurisdiction. therefore. Pilate seeks to appease the crowd by beating Jesus and then releasing him (cf. Luke 23:16).

23:23 But they were urgent. The crowd's animosity is so great that only Jesus' crucifixion will satisfy them.

23:24 Pilate does not declare Jesus guilty; nevertheless he grants the desire of Jesus' opponents.

23:25 Luke emphasizes that choosing Barabbas involved releasing one guilty of insurrection and murder and condemning Jesus, whom Luke will later call "the Holy and Righteous One" (Acts 3:14), who "went about doing good and healing all who were oppressed by the devil" (Acts 10:38). he delivered Jesus over to their will. Cf. Luke 9:44; 18:32; 24:7. Pilate acquiesced to the wishes of the bloodthirsty crowd and condemned Jesus to crucifixion, the Roman means of executing criminals convicted of high treason. Though Luke and John do not mention it, prior to crucifixion the prisoner was first "scourged" (see Mark 15:15; also notes on Matt. 27:26 and John 19:1). Luke (23:16) and John (19:1) do call attention to the lighter flogging Jesus received after being detained and questioned by Pilate, but omit his scourging, a punishment which in and of itself could cause death.

23:26 they (the Roman soldiers) . . . seized one Simon of Cyrene. See notes on Matt. 27:32; Mark 15:21; Acts 13:1. Since scourging preceded crucifixion (see note on Luke 23:25; cf. Matt. 27:26; Mark 15:15; note on John 19:1), Jesus' physical condition may have prevented him from carrying the cross (the patibulum or crossbeam; on the cross, see note on Matt. 27:32).

23:27-31 The sympathetic mourning and lamenting of the women leads Jesus to quote from the prophet Zechariah (cf. 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. A request (cf. Hos. 10:8; Rev. 6:16) to be put out of their misery. 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)?

23:32 Two others . . . criminals fulfills the prophecy of Isa. 53:12 (cf. Luke 22:37) that Jesus in his death would be "numbered with the transgressors."

23:33 The Skull. (Gk. Kranion). In Matthew it is also called Golgotha (in Latin, Calvariae), a transliteration of the Aramaic word for "skull." See notes on Matt. 27:33; John 19:17. they crucified him. All the Gospels have a similar, brief statement (on crucifixion, see notes on Matt. 27:35; Mark 15:24; John 18:32). In Matt. 27:38 and Mark 15:27 the criminals are called "robbers"; see note on Matt. 27:38.

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 fulfills his own teaching about loving one's enemies (see Luke 6:35) and highlights the fact that his death was providing the very basis upon which those who crucified him could be forgiven (see Isa. 53:12). Jesus thus provides an example for all believers who would follow him (see Acts 7:60; 1 Pet. 2:21-24). "They know not what they do" does not absolve either the Jews or the Romans of their responsibility in 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) who was both the true Messiah and the Son of God.

23:35 the people stood by . . . but the rulers scoffed. Luke contrasts the behavior of the Jewish crowds (cf. v. 48) and the Sanhedrin. The highest levels of Israel's establishment seek one more opportunity to insult Jesus. They do not address Jesus directly but turn to one another as they mock him. For He saved others; let him save himself, cf. Ps. 22:7-8. This is the first of three similar taunts (cf. Luke 23:37, 39). For Christ of God, cf. note on 9:18-20. For Chosen One, cf. note on 9:35.

23:36 The soldiers (cf. John 18:12) also mocked him . . . offering him sour wine. This "wine vinegar" was the ordinary wine soldiers drank. The gesture is best interpreted as seeking to prolong Jesus' suffering by quenching his thirst.

23:38 There was also an inscription. It was customary for the charge against an executed person to be displayed prominently (see notes on Matt. 27:37; Mark 15:26; John 19:20). Over him suggests the shape of the cross was not an "X" or "T," but the traditional "t." King of the Jews. Jesus was crucified on political grounds for claiming to be the Messiah, the King of the Jews. The inscription, considered a condemnation by the Romans, has become for Christians a confession of truth.

23:39-43 These verses are unique to Luke. Hanged is a synonym for "crucified" (cf. Acts 5:30; 10:39; Gal. 3:13; 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 the eternal home of the righteous (cf. 2 Cor. 12:3; Rev. 2:7). The Septuagint uses the same Greek word to refer to the "garden of Eden" (cf. note on Gen. 2:8-9). Jesus' words therefore may hint at a restoration of the intimate, personal fellowship with God that existed in Eden before the fall.

23:44-45 about the sixth hour . . . until the ninth hour. Noon until 3:00 p.m. (cf. Matt. 27:45; Mark 15:33; see note on Matt. 27:45). Often a sign of an eschatological event taking place, 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 (cf. Acts 2:20), probably signifying that Jesus was bearing God's wrath for his people (cf. Joel 2:2; Amos 5:18, 20; Zeph. 1:15), and also expressive of God's displeasure and judgment upon humanity for crucifying his Son. The darkness was not caused by a solar eclipse (see note on Matt. 27:45). the curtain of the temple was torn in two. The curtain leading from the Holy Place into the Most Holy Place (see note on Matt. 27:51); see Herod's Temple in the Time of Jesus.

23:46 I commit my spirit! Jesus' own human spirit returned to the presence of God the Father (see v. 43 and note on John 19:30; also Ps. 31:5; Eccles. 12:7; Acts 7:59; 1 Pet. 4:19). having said this he breathed his last. Even in death, Jesus is still in control of things (see note on John 10:17).

23:47 A centurion is a Roman officer in charge of a hundred men. What he saw includes: Jesus' behavior toward his enemies (v. 34), the words spoken to the repentant criminal (v. 43), the supernatural darkness (v. 44), Jesus' prayer to God (v. 46), and his giving up his life (v. 46). Certainly this man was innocent. Although this is not as theologically profound as Matt. 27:54 and Mark 15:39 (see notes there), for Luke this confession is important and serves as the culminating expression of Jesus' innocence (see Luke 23:41).

23:48 beating their breasts. Symbolic of grief and repentance (cf. 18:13).

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

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 has not been conclusively determined, though Eusebius in his fourth-century list of place-names believed it was identical to Ramah (or Ramathaim-Zophim; cf. 1 Sam. 1:19). From the Jewish town implies that Luke's readers were Gentiles (see Luke 1:26; 4:31). a member of the council. The Sanhedrin. A good and righteous man (cf. 1:6; 2:25; Acts 10:22) and looking for the kingdom of God imply that Joseph was a believer (Matt. 27:57 calls him "a disciple of Jesus").

23:52 went to Pilate and asked. As a member of the Sanhedrin, Joseph had greater access to the governor and would raise less suspicion and hostility than Jesus' family or the disciples (see note on Mark 15:46).

23:53 Then he took it down. Joseph supervised Jesus' body being taken down. a tomb cut in stone. Joseph's own tomb (Matt. 27:60; see note on Mark 15:46; and illustration). Thus Jesus is buried in a rich man's tomb (remarkably fulfilling Isa. 53:9). where no one had . . . been laid. Cf. John 19:41; see Luke 19:30.

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

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

23:56 Because they thought the body was inadequately prepared, the women (whom Mark 16:1 identifies as "Mary Magdalene and Mary the mother of James and Salome") prepared spices and ointments. On the Sabbath they rested according to the commandment. Like Zechariah and Elizabeth, they walked "blamelessly in all the commandments" (Luke 1:6).