(nt3) New Testament 3 Exegesis - Luke 23

New Testament 3

2007

Brendan Moar

Luke 23:18-381 Major Structure of the Book so far Luke 9:51-19:10

Travel narrative – towards Jerusalem

Luke 19:11-21:38

Ministry in Jerusalem

Luke 22:1-24:53

Passion and Resurrection of Jesus

Structure of the Passion Narrative Luke 22:1-38

The Last Supper

Luke 22:39-23:25

The Arrest and Trial of Jesus

Luke 23:26-49

The Crucifixion (end of passion narrative)

Luke 23:50-24:53

The Resurrection (resurrection narrative)

1. Luke 23:18-25 1.1. Context Jesus has reached Jerusalem and has continued his teaching ministry in that great city. However, as his Jerusalem ministry draws to a close, his focus now is on teaching his disciples. His teaching in the Temple has brought Jewish opposition to a climax, which has lead to his arrest and trial. This passage picks up the story during Pilate’s second appearance before the people. What is brought to prominence in this subsequent episode is the people’s verdict on Jesus, rather than Pilate’s verdict. Pilate serves as something of a foil for the people; he gives an innocent verdict, whereas the people want Barabbas released over Jesus. Luke presents the Jewish leaders as having sway over the people’s views here; the people were indeed led by their leaders. Pilate judges that Jesus has done nothing worthy of death. Yet, he still wanted to flog Jesus. Does this show that perhaps Pilate thought Jesus had done something wrong – disturbing the peace?

1.2. Structure Vs. 13

Pilate summons the Jewish leaders and people

Vs. 14-17

The official verdict

Vs. 18-23

Popular intervention by the crowd

Vs. 24-25

Pilate’s verdict reversed

1.3. Themes The human responsibility of the death of Jesus The whole of Jesus' passion is portrayed in the light of the fact that human activity will not thwart God’s plans.

1

This is a revision of a paper written by Brendan McLaughlin. Most of the content is his, although heavily edited.

Exegesis – Luke 23:18-38

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1.4. Contribution In this passage, the people, under the leadership of the Pharisees have cast their verdict on Jesus. The people's plea for stability is highly ironic; they have chosen a murderer and insurrectionist to be released rather than Jesus. In choosing Barabbas ove Jesus—who has been found innocent by Pilate—they have chosen Caesar over God. Pilate is also condemned for his part in this event; he has handed over the Son of God rather than make a politically unpopular decision. Ultimately, it is Pilate’s weakness which leads to the ensuing death of Jesus.

1.5. Exegetical Notes Note the use of (mostly) aorists to depict the actions of Pilate (mainline events), while the actions of the crowd (offline events) are expressed using (mostly) imperfects. There is a distinction of specificity here: the imperfect pictures the crowd generally, without definition, while the aorist singles out Pilate and defines his activity as that of an individual. This is not unlike the picture we would expect in a movie of this scene; the camera pans from the indistinct throng to the solitary governor on his balcony. The personal culpability of Pilate is highlighted. 2/4

18

avne,kragon de. pamplhqei. le,gontej( Ai=re tou/ton( avpo,luson de. h`mi/n to.n Barabba/n\ 18 And they shouted out together saying, "Away with this [man]! Release to us Barabbas"—

The (2nd) aorist verb ‘avne,kragon’ (unique to the NT) has previously been used by Luke for evil spirits (4:33; 8:28). Luke again uses the aorist tense as the backbone of his narrative. The subject of this verb is ‘the crowd’, who respond as a group.2 ‘pamplhqei.’ is a hapax. It implies unity, but not necessarily unison. Both ‘Ai=re’ (away) and ‘avpo,luson’ (release) are imperatives. The present tense of the imperative ‘Ai=re’ perhaps heightens the urgency of the crowd in their wish to remove Jesus. The people don’t even name Jesus here (tou/ton), yet they name Barabbas. The dative ‘h`mi/n’ is probably a dative of destination, but could be a dative of advantage, connected to the ‘Passover Privilege’ Pilate is offering them. 19

o[stij h=n $dia. sta,sin% tina. genome,nhn $evn th/| po,lei% kai. fo,non blhqei.j $evn th/|

fulakh/|%Å 19 [a man] who had been thrown into prison on account of a rebellion that had occurred in the city, and for murder. This is repeated almost verbatim in vs. 25. Luke is trying to stress the fact that Barabbas was responsible for his crimes. His insurrection was probably of a political 2

Bock, Luke 9:51-24:53, 1829.

Exegesis – Luke 23:18-38

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nature. His crime was public, and against their city. Barabbas could be their equivalent to the modern day terrorist, yet they still want him over Jesus. Ironically Barabbas did what Jesus is being convicted of: political upheaval. Jesus’ suffering on behalf of Barabbas’ sins is a picture of what Jesus is doing for humanity.3 ‘blhqei.j’ is an aorist participle. It may be a rare instance of the aorist tense being used in a periphrastic construction (with the imperfect verb h=n): had been thrown ….4 dia expresses the two reasons that Barabbas had been imprisoned; insurrection (acc. sta,sin and its modifiers) and murder (acc. fo,non). 2/4

20

pa,lin de. o` Pila/toj prosefw,nhsen auvtoi/j qe,lwn avpolu/sai to.n VIhsou/nÅ 20 Again Pilate addressed them, wishing to release Jesus.

Pilate goes into this affair wanting to release Jesus. The present participle ‘qe,lwn’ (wishing) highlights Pilate’s intention: to release Jesus (avpolu/sai). It also emphasises the about-face Pilate takes later in the passage, showing him to be easily swayed by popular opinion. Unlike the crowd, Pilate refers to Jesus by name. 21

oi` de. evpefw,noun le,gontej( Stau,rou stau,rou auvto,nÅ 21 But they were crying out, saying, ‘Crucify! Crucify him!’

The crowd now becomes explicit about the penalty they want for Jesus. evpefw,noun is an imperfect, again pointing to the urgency of the crowd's cries. The repetition of the present tense imperative ‘stau,rou’ shows the emphatic nature of the crowd’s wish. Asyndeton emphasises the fervour of their chant. Crucifixion was perhaps the cruellest form of punishment at the time, reserved generally for the worst of slaves. The people are clearly shown as culpable for the death of Jesus in this verse. 22

o` de. tri,ton ei=pen $pro.j auvtou,j%( Ti, ga.r kako.n evpoi,hsen ou-tojÈ ouvde.n ai;tion of

qana,tou eu-ron $evn auvtw/|%\ paideu,saj ou=n auvto.n avpolu,swÅ 22 And a third time he spoke to them, "What evil has this man done? I have found nothing deserving of death in him; therefore after punishing him, I will release him."

3 4

Boxk, Luke 9:51-24:53, 1829. Wallace, Greek Grammar, 647-8.

Exegesis – Luke 23:18-38

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For a third time (o` de. tri,ton) Pilate declares Jesus’ innocence, requesting some grounds for punishing him. Pilate’s question ‘Ti, ga.r kako.n evpoi,hsen ou-toj’ could refer to the charge that Pilate was to hang above Jesus on the cross; a usual practice.5 ‘eu-ron’ is an aorist 1st person singular: I found Pilate could be seen as the politician that the Jewish leaders manipulate to get their own way. There is however appalling complicity between the people and the politicians in Jesus’ death. 2/4

23

2/4

oi` de. evpe,keinto fwnai/j mega,laij aivtou,menoi auvto.n staurwqh/nai( kai. kati,scuon of

ai` fwnai. auvtw/nÅ 23 But with a loud outcry they insistently demanded for him to be crucified, and their outcry prevailed, The imperfect ‘evpe,keinto’ has a violent aspect to it (used of a storm elsewhere). ‘auvto.n’ is an accusative of respect: Jesus is the subject of the passive verb. The phrase ‘kati,scuon ai` fwnai. auvtw/n’ is used to briefly describe the crowd’s success. of

24

kai. Pila/toj evpe,krinen gene,sqai to. ai;thma auvtw/n\ 24 and Pilate judged that their demand should be granted.

Pilate most probably thought that the death of one man was preferable to a Jewish festival riot.6 While public pressure was responsible for this, Pilate is not innocent; he could have made a different decision. 25

avpe,lusen de. to.n $dia. sta,sin kai. fo,non% beblhme,non $eivj fulakh.n% o]n hv|tou/nto( 2/4

of

to.n de. VIhsou/n pare,dwken tw/| qelh,mati auvtw/nÅ 25 And he released the one who had been thrown into jail on account of the rebellion and murder, whom they requested, but he handed Jesus over to their will. There is a depersonalising description of Barabbas in this verse, while Jesus is named. Barabbas is the guy who was chucked into prison for his crimes.

5 6

Bock, Luke 9:51-24:53, 1831 Bock, Luke 9:51-24:53, 1832.

Exegesis – Luke 23:18-38

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There may be a theme of reversal in the passion narrative. Barabbas is now described using pronouns, while Jesus is named. Barabbas’ crimes are again mentioned, emphasising his guilt in comparison to Jesus’ innocence. ‘pare,dwken’ (handed over) completes the story: handed over the Gentiles by the Jews, Jesus is not handed back to the Jews. This verse almost completes Luke emphasis of Jewish guilt over Jesus’ death.

2. Luke 23:26-32 2.1. Context Immediately following Pilate’s verdict, Jesus is led away. We are unsure exactly who is leading Jesus away, but he is being followed by many people, including mourning women. Jesus uses this opportunity to pronounce the horror of judgement that lies ahead for those who have rejected Jesus.

2.2. Structure Vs. 26

Jesus is led out Vs. 27-31

Vs. 32

Jesus converses with some women

Two criminals are led out with Jesus

2.3. Contribution Luke makes it clear that Jesus' death is not just the death of a criminal, or a tragic miscarriage of justice. Jesus' allusions to the OT bring to mind times of disastrous judgment for Israel. Just as there were drastic consequences then, so too the events unfolding now would have disastrous consequences. Israel has rejected the one sent by God to bring their redemption. Ironically, it is his death that will bring redemption, but this redemption will not come to Israel, who has rejected him. Yet, even as Jesus announces this judgment, he shows compassion for those who mourn for him. Tragically however, they too will be caught up in the judgment to come.

2.4. Exegetical Comment 26

Kai. w`j avph,gagon auvto,n( evpilabo,menoi Si,mwna, tina Kurhnai/on evrco,menon $avpV 2/4

avgrou/% evpe,qhkan auvtw/| to.n stauro.n fe,rein $o;pisqen tou/ VIhsou/%Å 26 And as they led him away they seized Simon from Cyrene, who was coming in from the country, and put on him the cross to carry behind Jesus. The subject of ‘avph,gagon’ is not explicit. It is either the Roman soldiers or the Jewish leaders.

Exegesis – Luke 23:18-38

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The participle ‘evpilabo,menoi’ has a sense of forced coercion: seized ‘evpe,qhkan’ is an aorist active indicative, meaning ‘to put’ or ‘to place’ ‘auvtw’ is a dative of recipient(?) ‘fe,rein’ is an infinitive: to carry The fact that Jesus was too exhausted to carry his own cross highlights the humanness of Jesus’ death. However, he is still in control.7 2/4

27

of

of

VHkolou,qei de. auvtw/| polu. plh/qoj tou/ laou/ kai. gunaikw/n ai] evko,ptonto kai.

evqrh,noun auvto,nÅ 27 And following him was a great crowd of people and of women, who were mourning and weeping for him. The people are again distinguished from the leadership of the previous verse. The women seem to be a separate group of mourners. The imperfects ‘evko,ptonto’ (mourning) and ‘evqrh,noun’ (weeping) point to tradition mourning rituals that they were performing. Nowhere in Luke’s gospel are women hostile to Jesus.8 This action of mourning and weeping has parallels with Zechariah 12:10-14; a day of great destruction came upon the people of Jerusalem. So too on this day. voc

28

of

strafei.j de. $pro.j auvta.j% Îo`Ð VIhsou/j ei=pen( Qugate,rej VIerousalh,m( mh. klai,ete of

$evpV evme,%\ plh.n $evfV e`auta.j% klai,ete kai. $evpi. ta. te,kna% u`mw/n( 28 And Jesus turned to them and said, "women of Jerusalem, do not weep for me, rather, weep for yourselves and for your children." ‘Qugate,rej’ is vocative: women. It seems that these women represent the nation of Israel.9 ‘klai,ete’ (weep) is a present imperative (used twice in the verse), pointing to their current mourning and weeping. Jesus’ words indicate that the direction of their weeping needs to be reassessed.10 ‘plh.n’ is an adversative: rather There is a chiastic structure to Jesus’ words here, build around the imperatives: mh. klai,ete evpV evme 7

Bock, Luke, 1866. Bock, Luke 9:51-24:53, 1845. 9 Bock, Luke, 1845. 10 Bock, Luke, 1845. 8

Exegesis – Luke 23:18-38

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plh.n evfV e`auta.j klai,ete Jesus death is not going to result in his ruin, but his exultation. The ruin is going to come to the nation of Israel; no doubt a reference to AD 70. It seems that in ridding themselves of Jesus, Israel’s problems are increasing. 29

o[ti ivdou. e;rcontai h`me,rai $evn ai-j% evrou/sin( Maka,riai ai` stei/rai kai. ai` koili,ai

ai] ouvk evge,nnhsan kai. mastoi. oi] ouvk e;qreyanÅ 29 "For behold, the days are coming in which you will say, "Blessed are the barren and the wombs which have never borne children, and the breast that have never nursed." The ‘o[ti’ is causative, in which Jesus points out the reason for his imperatives in the previous verse. The phrase ‘ivdou. e;rcontai h`me,rai’ has eschatological overtones. The horror of this time to come means that barren women will be considered blessed. ‘evrou/sin’ is a future active of ‘legw’: you will say 2/4

30

2/4

to,te a;rxontai le,gein toi/j o;resin( Pe,sete $evfV h`ma/j%( kai. toi/j bounoi/j( Kalu,yate

h`ma/j\ 30 "Then they will begin to say to the mountains, 'Fall on us,' and to the hills, 'cover us’." This verse is a quote from Hosea 10:8, where Israel pleads for an end to her punishment for turning away from Yahweh. ‘to,te’ is an adverb of time, showing what will happen during the time specified in the previous verse. ‘a;rxontai’ is a future middle indicative, referring to the eschatological ‘days’ that Jesus referred to in the previous verse. ‘Pe,sete’ (fall) and ‘Kalu,yate’ (cover) are both aorist imperatives. The perfective aspect is used when the imperatives indicate a specific action. Here, the specific action is the hiding from the consequences of the coming judgment Jesus speaks of. 31

o[ti eiv $evn tw/| u`grw/| xu,lw|% tau/ta poiou/sin( $evn tw/| xhrw/|% ti, ge,nhtaiÈ 31 "For if they are doing these things when the wood is green, what will they do when the wood is dry?"

This verse has historically been difficult to understand. Exegesis – Luke 23:18-38

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It is a condition with the subjunctive ge,nhtai used in the apodosis. ‘ge,nhtai’ is a deliberative ‘real’ subjunctive, expecting a real answer.11 ‘poiou/sin’ (they are doing) and ‘ge,nhtai’ (they will do) are 3rd person indefinite plurals, referring not to a particular person, but to someone in general.12 If the women are followers of Jesus—which their mourning suggests—we can take these words to be addressing what they can expect to experience after his death. To paraphrase; If this is how the Jews treat the messiah while he is with them, what will they do after he is gone (to his followers)? These are compassionate words from Jesus, as he realises that his followers will be caught up in the judgment that is to come. 32

:Hgonto de. kai. e[teroi kakou/rgoi du,o $su.n auvtw/|% avnaireqh/naiÅ 32 And two other criminals were also led with him to be executed.

‘Hgonto’ (led) is a 3rd plural imperfect, meaning to be led. It forms an inclusio with ‘avph,gagon’ (led out) of vs. 26. ‘kakou/rgoi’ means criminal ‘avnaireqh/nai’ is an infinitive: to be killed/ executed

3. Luke 23:33-38 3.1. Context This section draws the passion narrative to a climax, narrating the events just before Jesus’ death. Jesus has been condemned as a criminal, and is crucified along with two common criminals. In this penultimate scene of Jesus’ systematic degradation, there is a vast array of responses to Jesus, coming from several directions. In our passage, the voice is one of jest and derision. There is dire irony in the groups who mock Jesus' ability to save; their words of jest point to the reality of the situation. As the sign reads; This is the King of the Jews.

3.2. Structure There are a range of views on how this section is broken up (e.g. Marshall has 33-39 & 40-43)

3.3. Themes There is a theme of following language. Women and people are also two other groups that are on view. The people and the women are what seems to bind this whole section (vs. 26-43) together ‘Seeing’ verbs are common. Jesus is crucified between two criminals; He shares a place with the unrighteous.

11 12

Wallace, Greek Grammar, 466-7. Wallace, Greek Grammar, 403.

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Jesus innocence is on display.

3.4. Contribution Luke wants his reader to see their need to totally embrace the Innocent One who died. Jesus’ resurrection makes that response necessary. 33

kai. o[te h=lqon $evpi. to.n to,pon% to.n kalou,menon Krani,on( evkei/ evstau,rwsan auvto.n

kai. tou.j kakou,rgouj( o]n me.n $evk dexiw/n% o]n de. $evx avristerw/n%Å 33 And when they came to the place called The Skull, there they crucified him and the criminals, one on his right, and the other on his left. ‘Krani,on’ (skull) is most likely a reference to the shape of the hill. Jesus, an innocent, is crucified between two criminals. voc

34

2/4

ÎÎo` de. VIhsou/j e;legen( Pa,ter( a;fej auvtoi/j( ouv ga.r oi;dasin ti, poiou/sinÅÐÐ of

diamerizo,menoi de. ta. i`ma,tia auvtou/ e;balon klh,roujÅ 34 And Jesus said, "Father, forgive them, for they know not what they are doing." And distributing his clothes, they cast lots.

Establishing the Text There is a textual issue with the text in the brackets. Many mss omit the bracketed section. Metzger believes it is more likely that this phrase was deleted rather than added by a later copyist. It is more likely that a copyist deleted the phrase after the fall of Jerusalem, as this was the indicator that Yahweh didn’t forgive the Jews; leaving Jesus’ prayer unanswered. There is a parallel prayer by Stephen in Acts.

Meaning There is widespread debate over who Jesus is referring to in his prayer; Jews, Romans, etc. It is most likely a reference to all those involved, whether innocently or purposefully. Jesus is portraying the very standard he set previously for his disciples to do good to their enemies (Luke 6:35). In fulfilment of Ps 22:19, the soldiers ‘divide’ Jesus’ clothing by casting lots. 35

kai. ei`sth,kei o` lao.j qewrw/nÅ evxemukth,rizon de. kai. oi` a;rcontej le,gontej( :Allouj of

e;swsen( swsa,tw e`auto,n( eiv ou-to,j evstin o` Cristo.j tou/ qeou/ o` evklekto,jÅ Exegesis – Luke 23:18-38

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35 And the people were standing there watching. But the rulers were ridiculing him saying, "He saved others! Let him save himself, if this is the Christ of God, the chosen one." In this verse the people and the leadership are again distinguished. While the noun ‘o` lao.j’ is collective, it takes a singular verb ‘qewrw/n’.13 kai. is adversative, contrasting the rulers' active animosity with the passivity of the people. ‘evxemukth,rizon’ is an imperfect The Pharisees had been given a pretty accurate account of who Jesus was; the chosen one of God. In his very act of saving them, Jesus is being mocked about his impotence to save. The irony is apparent.

2/4

36

2/4

evne,paixan de. auvtw/| kai. oi` stratiw/tai proserco,menoi( o;xoj prosfe,rontej auvtw/| 36 The soldiers came up and mocked him as well, offering him wine vinegar

There are two things that make up the mocking; offering him the wine, and then mocking him with words (verse 37) of

37

kai. le,gontej( Eiv su. ei= o` basileu.j tw/n VIoudai,wn( sw/son seauto,nÅ 37 and saying, "If you are the king of the Jews, save yourself."

‘Ei’ introduces a 1st class conditional clause: assumed true for the sake of the argument. The mockers are saying ‘let us assume you are the king of the Jews’.14 The phrase used by them, ‘o` basileu.j tw/n VIoudai,wn’ is based on the inscription written above him (vs. 38). of

38

h=n de. kai. evpigrafh. $evpV auvtw/|%( ~O basileu.j tw/n VIoudai,wn ou-tojÅ 38 And it was written above him, "This is the king of the Jews."

The placard placed above the criminal usually included the person’s name, and their crime.15 This inscription covers both. It points to the main issues of Jesus’ trial. The sign adds more irony to the story: Jesus really was the king of the Jews.

13

Wallace, Greek Grammar, 400. Wallace, Greek Grammar, 692. 15 Bock, Luke, 1853. 14

Exegesis – Luke 23:18-38

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