Beruflich Dokumente
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Jesus is arrested.
Jesus crucifixion.
Jesus burial.
No events happened on the Sabbath. The women (and Jesus) rested according to the
commandment.
What major events happened on the first day of the week (24:1-35)?
Jesus resurrection.
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The journey to Emmaus, the Emmaus meal, and the return to Jerusalem by the Emmaus
disciples.
2. What were the chief priests and teachers of the law looking to do (22:2)?
The chief priests and teachers of the law were looking to get rid of (NIV) or do away with (CC)
Jesus.
What were they both looking to avoid and why (22:2b, 6b)?
They both wanted to avoid the people because they were afraid of what the people would do if
they had Jesus arrested.
In looking at the top and bottom parts of the frame, who is the focus on in the beginning and to whom
does it shift to at the end (22:2, 6)?
The focus shifts from the chief priests and teachers of the law to Judas.
3. In the center of this passage (22:3-5) are the details of the betrayal. How did the betrayal take place?
So who is it that is the real instigator of this plot against Jesus (22:3a)? And who is this really a battle
between?
Satan is the real instigator. This is really a battle between God and Satan. This is a battle of
eschatological proportions. Satan sees this as his opportune time. This is later called the hour of
darkness (22:53).
Since Jesus came to save humankind, and since God, who is ultimately in control, was going to allow
this to happen, what does this mean in terms of salvation?
Since God is going to let this happen, it must be part of his plan of salvation. As in the story of
Joseph in Genesis, God will use evil to bring about something good-the salvation of humanity.
The entire passion narrative (22:1-23:56a) is framed by preparations, the preparations of evil here,
the preparation of the disciples for the Passover next, and the preparations to anoint Jesus body by
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From the disciples point of view, this is just another Passover like previous ones. The feast has
arrived (22:1), the lamb must be slain (22:7), the preparations to eat it must be made and it must
be eaten by Gods faithful people (22:8-13).
So this is the way that the disciples would have approached the three days, the three days that would
change the world forever. The disciples would be approaching this Passover in terms of the old
covenant.
But Lukes deeper and more important message of this narrative is that it points to Jesus as the
sacrificial Passover lamb who fulfills and renders obsolete the sacrifices of the OT. Jesus is the Lamb
of God who takes away the sin of the world (Jn 1:29).The disciples prepare for a normal Passover
meal, but instead the old meal becomes a new meal. Jesus redefines the meal in terms of himself; he
gives it a Christological meaning. Jesus is now the Passover Lamb that people eat in, with, and under
the bread and wine! After this Passover, Jesus Passover, there will no longer be a need to celebrate
the Passover because Jesus is the Passover Lamb for which all previous Passovers prepared and
anticipated. His slain body is continually offered in this new Meal of his body and blood. This is the
Passover that will be remembered and sung for all eternity: Worthy is the Lamb who was slain
(Rev 5:12).
2. In giving his disciples instructions, how does Jesus show his omniscience (all-knowing) (22:10-12)?
Jesus tells Peter and John exactly what will happen. They will see a man carrying a water jar.
They are to follow him and ask him where the room is that the Teacher will use to eat the
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By doing this Jesus shows that he is in control of this meal. In fact, he is the host of this meal; they
are setting it up at his command. As these events unfold, we see them happening with divine
foreknowledge in order that, through these means, Gods eschatological kingdom will come.
3. According to 22:13, what did the two disciples do?
They went and found it exactly as Jesus had said and they prepared the meal.
In summary, Jesus had prepared for this meal with divine forethought and had given instructions on
how to prepare it. The disciples simply followed Jesus instructions, trusting his words. Throughout the
centuries, faithful pastors have done the same, as they simply do what Jesus instructs them to do:
make disciples by baptizing and teaching and celebrate the Lords Supper often in remembrance of
him. They and we simply trust Jesus words and do what he commands, believing that God will use
these means to bring his eschatological kingdom into this broken world. As the disciples prepared for
Jesus Passover Meal, the final Passover meal, which would be a perpetual meal, so pastors, all
around the world, also prepare for the same meal in which Jesus, the Passover Lamb, gives himself
to all who eat and drink.
The Day of Preparation began with two disciples preparing the Passover meal. The Day of
Preparation will end with Joseph of Arimathea preparing Jesus body for burial, and the women
preparing spices and myrrh with which to anoint him after the Sabbath (Lk 23:50-56a).
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22:1a, Now the Feast of Unleavened Bread, called Passover, was approaching.
Jesus had been resolutely journeying toward Jerusalem, knowing he would suffer and die there. And
now, at this hour, the goal of his journey has been reached. All the preparations have been made,
both by Judas and the religious leaders (22:1-6, for his betrayal) and by Jesus disciples (22:7-13, for
the Passover meal). At this hour, Jesus passion begins. With what words does Luke specifically
tie his version of the Lords Supper with Jesus passion (22:15)?
He said to them, I have eagerly desired to eat this Passover with you before I suffer.
And Luke will use the same wording (this hour) at the end of Jesus passion, the end of the third
day, when he writes about the Emmaus disciples: And after rising up in that very hour, they returned
to Jerusalem (CC, 24:33a). And so Luke, as he does in many other instances, provides a frame,
this time for the whole passion/resurrection account.
At the beginning of the three days, the disciples do not understand what was about to happen. On
Easter morning, they still do not understand; they are perplexed (24:4a, 11, 12b). But finally, after
Jesus taught the Emmaus disciples on the road and revealed himself in the breaking of the bread
(24:13-30), in that very hour their hearts burned within them and their eyes were opened to
recognize Jesus as their crucified and risen Savior (24:31-35). And so the movement in the rest of
Lukes gospel is from darkness to light, from misunderstanding to comprehension. When the three
days are over the new age will have dawned, the eschatological kingdom will have arrived.
3. The view that the Lords Supper is a testament emphasizes the relationship between Jesus and his
disciples. Far from ending when he dies, the relationship continues. By his words and actions in this
meal, Jesus will remain among his disciples in a special way (his true crucified and risen body and
blood in, with, and under the bread and wine). Although present in a different way, Jesus will remain
really present with his disciples after his earthly ministry has ended.
4. In 22:16 and 22:18, what does Luke connect this meal to?
So Luke connects Jesus suffering (and death) to this (last) Passover meal and this meal to the
kingdom of God. When is it that the kingdom of God comes? As we have seen, it comes now and not
yet. The Last Supper of Jesus certainly looks forward to the eschatological banquet at the end of
time. Jesus has described this feast as one that is like a marriage feast (Lk 5, 7, and 14). Gods
kingdom will come in all its fullness at that time.
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It might bring to mind the feeding of the 5000 and all the many meals in which Jesus ate with all
kinds of people, including sinners and tax collectors. It might bring to mind the Lords prayer
where we pray for daily bread or the beatitude of 14:15 where a man will be blessed if he eats at
the feast in the kingdom of God. Or it may remind one of the Emmaus meal where Jesus broke
bread with two of his disciples after his resurrection.
Yet the most important meal of Jesus and the most important breaking of bread was the Last Supper.
Why? What made this meal different?
This was the only meal where Jesus identified the bread as his very body and (the contents of)
the cup as his very blood. It is also the only meal that Jesus directed his disciples to repeat.
Bread provides physical nourishment, which is good for the body, but this meal provides spiritual
benefits as well. In the OT, some passages use bread and wine as metaphors for Gods salvation
(e.g., Is 55:1-5; Prov 9:1-6). But in this meal the real body and blood of Christ are in the bread and
wine and it is through the crucified and risen body of Christ that salvation was won and given.
6. The bread used for the Passover meal (and therefore the Last Supper) was unleavened bread. God
had told Israel to use unleavened bread when they exited Egypt, the greatest OT act of redemption
for Israel. Paul speaks of unleavened bread and the Passover in 1 Cor 5:6-8. What does the
unleavened bread of the OT foreshadow for Christians?
The bread without yeast foreshadowed the purity of the Christian church. Yeast here represents
malice and wickedness. Since the Passover Lamb has been sacrificed, the old yeast (sin) filled
bread (life) was be thrown out and the feast must be celebrated with new bread (new life) that is
without yeast (sin).
7. After Israel was redeemed by the blood of the Passover lamb and saved through the water of the Red
Sea, God provided for them in the desert. There he provided bread from heaven (called manna) and
water from a rock. In 1 Cor 10:1-4, St. Paul uses these figures and interprets them Christologically for
Christians. As God saved and fed his OT people, so he saves and feeds his NT people with
Christ. God in Christ provides all that is necessary to begin a new life and to sustain that life.
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Jesus teaches that the bread is his body. Here we maintain that is means is. The body given
with the bread is just as real and the same body that was given into death on the cross, buried
and raised from the dead.
How can this be? It can only be a miracle. Through the bread and the wine Jesus gives himself to his
disciples. He also fulfills the second phase of prophet Christology as he is rejected and killed. He
gave up his life for the benefit of the world.
So prophetically in the Supper, Jesus foretells what is about to happen. Jesus is about to complete
his prophetic task. He foretells the continuing presence of his body for salvation, accomplished
through offering his body in substitutionary death for the life of all, in the Sacrament of the Altar.
The exodus Passover meal was a picture of exodus deliverance carried out by Christ. Like those
who ate the first Passover, those who eat the continual last Passover, the Lords Supper,
receive deliverance from divine wrath, freedom from bondage to evil, and safe passage to the
new promised land.
9. Luke is the only evangelist to include the words, do this in remembrance of me. The meaning of
remembrance can be filled out in two ways. The vital question is whether it is God who remembers us
for Christs sake or we who remember God because of his grace in Christ. Certainly both are true, but
which come first?
It is God who remembers us first and his remembrance is what prompts our response of
remembering in faith. Gods grace always precedes our response. Whenever God showers us
with gifts (daily), he remembers his promises in Christ to save us.
[Surprisingly to me, the commentator does not mention the covenant God made with Noah to back up
his claim that it is God who remembers. Read Ge 9:8-17. What was the sign of the covenant (Ge
9:12-13)?
What would God do when the rainbow appears in the clouds (Ge 9:14-16)?
When the rainbow appeared in the clouds, God would see it and remember his covenant with
Noah.
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Gods people are called to remember the Sabbath day. They are to remember Gods work of
creating and his work of redemption.
In worship God reminds the church of Christs work of redemption (the Lamb of God who takes away
the sins of the world) and re-creation when we hear the Word read and preached and when the Lords
Supper is eaten and we hear the words, this is my body given for you and this is my blood shed for
you.
11. In this Last Supper, which was the Passover meal, there were many important elements (as we saw
in point #1 above). When Jesus said, This do, which of these elements was he referring to?
Jesus wanted his disciples to recount his Words of Institution over the bread and wine, to believe
those words, and to eat the bread and drink the wine.
Therefore the churchs celebration of the Lords Supper retains and highlights these most important
features of the Last Supper.
12. In addition to remembering the Last Supper, the Lords Supper is a reminder of the table fellowship
that Jesus engaged in throughout his ministry. Jesus had table fellowship with sinners. In the Lords
Supper then God remembers his new covenant promises for sinners and continues his practice of
having fellowship with them through this meal.
13. Ex 24 narrates the ratification of the old/first covenant. What role did blood play in this ratification (Ex
24:6-8)? What was its significance?
The blood was from the sacrifices that were made on the altar. Half the blood was sprinkled on
the altar and the other half was sprinkled on the people. On the altar sacrifices were made to
God. Sacrifices were substitutes for the people. The altar represented God and the blood
sprinkled on it symbolized Gods acceptance of sacrifices made on behalf of the people. The
sprinkling of blood on the people symbolized that the people were protected from Gods righteous
wrath by the blood of the sacrifices. The blood of the covenant then brought God and man
together because of the vicarious atonement it made.
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Representatives of the people came face to face with God and ate and drank with him. Because
of the blood of atonement, they could come into Gods presence without fear of Gods wrath. The
sacred meal, which they ate with God, sealed the covenant. It was then an official covenant that
both sides agreed to.
What parallels do you see in the sacrifices, the sprinkling of blood and the covenant meal of the old
covenant with the new covenant (Lk 22:20)?
The sacrifice of the new covenant is Jesus. He sacrificed himself in place of sinful humankind. It
is his blood that makes atonement for humanitys sin. When the cup, which contains the blood of
Christ, is drunk, it is like the sprinkling of the people, in this manner the blood of the covenant is
applied to those who drink of it. Through his atoning blood, they are brought into the covenant
and no longer need worry about Gods wrath. Since Jesus is God incarnate, the new meal is
eaten in Gods presence. Having come face to face with God without incurring his wrath, those
communing are assured that God has accepted Christs sacrifice on their behalf.
14. In the four gospels, Luke is the only one to use the word new (new covenant or new testament). It
reminds us of the promise of a new covenant in the OT. Take a look at the following verses: Is 42:910; 43:18-21; 55:3; 61:8; and Jer 31:31-34.
The promised new covenant was now going to being put into effect through the blood of Christ and
sealed by this new sacred meal. What benefits are promised in the new covenant (Jer 31:34b)?
In the new covenant God promises to forgive their wickedness and [to] remember their sins no
more. This is possible because the penalty of death for sin was paid by Jesus in our place.
15. In Lukes gospel, the cup is accented. There is one cup from which all the disciples drink from. In
stressing the cup then Luke may be stressing the unity of those who partake of the (one) cup. In 1
Cor 10:16-17, St. Paul does the same with regard to the one loaf. Also in Luke, Jesus words over the
cup include the same phrase as he used over the bread. The phrase, for you, is the substitutionary
language of vicarious atonement. In our place, Jesus poured out his blood for you.
16. Lk 22:20 also emphasizes the pouring out of Jesus blood. Gods plan demanded that Gods righteous
Messiah shed his innocent blood, as Jesus explained to the Emmaus disciples on the basis of the OT
(24:25-27). The pouring out of Jesus blood fulfilled all the bloody sacrifices of the OT, including the
blood of the [first] covenant. Like the blood of the first covenant was sprinkled on the people, so in
the new covenant, the blood of the Suffering Servant will sprinkle many nations (cf. Is 52:12).
To accept the cup and drink it is to recognize and accept Jesus suffering and death as the atoning
sacrifice for ones sins. To drink of the cup is to share in Christs suffering and death. And to share in
Christs suffering and death is the only means to glory (24:26). The words over the cup focus on the
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Jesus knows that there is a plot to betray him. He knows who will betray him, one of the Twelve.
The betrayal will happen as the plotters planned, but also in the way and within the plan that God
decreed.
The name of the betrayer is not given, even though Luke provides the fullest account of the betrayal.
From 22:1-6, which of the Twelve betrayed Jesus? Who did he betray him to? What would they give
him for betraying Jesus? When was the betrayal to take place?
Judas was the disciple that would betray Jesus to the chief priests and officers of the temple
guard. In return they would give Judas some money. Judas was to hand Jesus over when no
crowd was present.
2. Who was it that Jesus regularly ate with during his ministry?
Lukes use of betrayal immediately after the Lords Supper reinforces that Jesus has table fellowship
with sinners. (Whether these words were spoken after the Supper as Luke presents it or before the
meal as Matthew and Mark present it is up for debate. Most likely Jesus spoke these words before
the meal. Luke may have included them here because it fit in with the other four dialogs. In either
case, the words were spoken at the table.) Some of the other dialogs make this point as well.
The woe spoken to Judas is similar to the woes spoken earlier. Who did Jesus speak woes to in
11:37-54?
In 11:37-54, Jesus spoke woes to the Pharisees and lawyers. This puts Judas into the same
category as the religious establishment, his co-conspirators (22:1-6).
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The word decreed (NIV) or destined (CC) or ordain all mean that it had been predetermined
by God that this will happen. This is how salvation will be won.
Jesus had been journeying to Jerusalem. The whole purpose for the journey was so that he could be
betrayed, suffer, and die. It is a divine necessity that these things happen. These things have been
preordained by God to happen and therefore they will happen. Jesus will do his Fathers will.
How does Ps 41:9 and Jn 13:18 relate to Gods plan of salvation and the divine necessity of Jesus
betrayal?
In Ps 41:9, it speaks of a betrayal by a close friend, one who shared table fellowship. And Jn
13:18 uses this verse Christologically, applying it to Jesus and Judas. It was a part of Gods plan
that Jesus be betrayed by someone who was very close to him.
Compare Lk 22:22 with Mt 26:24 and Mk 14:21. What do Matthew and Mark stress? How does this
make the point of divine necessity as well?
They both stress the fulfillment of Scripture. The OT predicted that the Messiah would be
betrayed (Ps 41:9), suffer, and die and Jesus will willingly go the way that Gods Word says. If it is
written in Scripture (by God) that he will be betrayed, suffer, and die, then Jesus is willing to do it
and in fact he must do it. That is the way laid out for him to go.
4. Jesus had come to serve humanity (22:27). In fact, he served to the point of giving up his life for
them. Incredibly, what did the disciples do after Jesus gave them his broken body and his poured out
blood (22:24)?
What does this show about their understanding of Jesus and his kingdom?
It showed that they did not understand that Jesus had come to die and that when he called them
to follow him, that they were to follow him into death. It showed that they did not understand the
Great Reversal, that in Gods kingdom everything is reversed. Those who are the youngest or
who serve are greater than the greatest and the ruler.
Those who are great in Gods kingdom have the attitude and behavior of a servant. What is it that
servants in Gods kingdom seek to do (1 Cor 4:1-2)?
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Throughout his ministry, there have been those who have rejected Jesus, starting in his
hometown of Nazareth and up until now (the Last Supper). And yet, these disciples are still with
Jesus, following him.
Up until now the disciples have been faithful. But what does the hearer of Lukes gospel know is
about to happen? (See Lk 22:54-62; but also see 24:36-53.)
Soon Peter and all the disciples will abandon and forsake Jesus. But after the resurrection, Jesus
will forgive, strengthen, and commission them.
And the book of Acts shows that after Pentecost, these same disciples go out boldly and proclaim the
Gospel in the face of all kinds of trials. So this statement of faithfulness may be one in which Jesus is
looking both backward and forward. And knowing of the abandonment in between, we know that
faithfulness is a product of grace and any unfaithfulness is covered over by Jesus perfect
faithfulness, which is imputed to all believers through faith. It is grace that forgives, restores,
strengthens, keeps faithful even in times of trials, and they will inherit the kingdom he is about to
receive.
9. During his ministry Jesus taught about the kingdom. What did he teach in
10:9, 11Jesus taught the disciples to proclaim that the kingdom was near.
11:2
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The purpose of the kingdom is communion with God and fellowship at the Kings table.
This will not fully happen until Jesus returns. Yet, the kingdom is wherever the King is. And so, the
kingdom is here even now wherever the Lords Supper is eaten because of his presence in it, for in
the breaking of bread Jesus reveals himself (24:28-35).
We must say it again. The kingdom is appointed to those who persevere with Jesus through his trials.
This is not perfect obedience as the disciples show. Only after the coming of the Holy Spirit will they
exhibit joy in suffering for the sake of Jesus.
10. When the apostles went out and preached about the kingdom, they preached about Jesus death.
Thus the theology of the cross marks one who is appointed for the kingdom. Throughout Luke, the
messianic passion secret is stressed. The scandal of the cross will become the center of the churchs
proclamation, but only after Jesus clarifies the significance of his death.
11. Suffering, preaching, the cross, eating and drinking at Jesus table these all belong together for the
apostles. So does sitting on thrones judging the twelve tribes of Israel (22:30). At first it might seem
as if it refers to the apostles sitting in judgement, condemning the old, unbelieving Israel, but this is
not the case. There is another way that judge is used in Scripture. Look up Judges 2:10-23. What
does judging mean in this passage?
In the OT, Judges were people who were saviors and deliverers who led the people of God to
repentance and faith.
In the same way, the apostles would save and deliver people from sin, death, and the devil by
preaching the Word of God, the Law and Gospel, by remitting sin, and by administering the
sacraments. Through these means, they will lead people to repentance and faith. The apostles, along
with succeeding ministers of the Word, will lead the new Israel, the body of Christ, to eat and drink at
[Jesus] table in [his] kingdom.
12. Jesus now turns his attention to Peter (22:31-34). The scandal of the cross will cause all of the
disciples to fall away. Through the passion and death of Jesus, Satan will test the disciples, hoping to
lead them to spiritual ruin. Jesus prayed that Peters faith would not fail. Did Peters faith fail (22:5462, 32b)?
Peters faith temporarily failed; he denied Jesus three times; he would have to be turned back to
Jesus.
Later, Peter would turn back in faith and strengthen his brothers in the faith.
The main point here is not that Peter would fall away, but his return to faithfulness and his relationship
with and the strengthening of the other disciples. Peter is to be the leader of the Twelve, even after he
denies Jesus. Peter is pictured here as a sinner who falls from the faith. But more importantly the
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In Lk 24:12, Peter ran to the tomb and marveled at what had happened.
Lk 24:34 tells us that the Lord had appeared to Peter after his resurrection.
In an earlier lesson, we described Peters marveling and wondering at the tomb as a transition from
unbelief to belief. It appears that Peter was fully turned back after his encounter with the risen Christ.
This encounter brought about Peters repentance and turned him back to faith. After his return, Peter
then became a prominent leader of the early church (Acts 1-11).
14. After reading 22:35-38, reread 9:1-6 (the sending of the Twelve) and 10:1-12 (the sending of the
seventy).
It seems that what Jesus said in 22:35-38 is the opposite of what he said earlier. Has Jesus changed
his mind? Is he instituting a new pattern for mission? Why does he tell them to provide for themselves
rather than depend on God? Why does he instruct them to arm themselves by selling their garment
so they can buy a sword?
In Acts the disciples denounced personal possessions (Acts 2-4) and suffer persecution without
resistance (Acts 5, 7, 8, 12, 16, 17, 19). They are following the pattern set in Luke 9 and 10. Jesus
words here should not be taken literally. He is speaking ironically.
Since the disciples have been with Jesus, they have been physically safe. They have not been
deprived of lifes necessities. They have enjoyed divine protection; their lives have not been in
danger. But with the coming arrest of Jesus, all of this will change. The disciples lives will be in
jeopardy too. They are to plan carefully and take precautions and still depend on God. In Eph 6:1020, what does St Paul say Christians must do?
Christians must arm themselves with the full armor of God in order to equip themselves for battle
against spiritual enemies. Spiritual enemies require spiritual weaponry.
The disciples, and we as disciples, are sinful and we find ourselves at times depending upon
ourselves instead of God. They (and we) are messengers of peace, but do not truly understand what
makes for peace. What are they carrying that demonstrates this (22:38)?
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Jesus has journeyed from Jerusalem to the Mount of Olives. Luke has already informed the
hearer that it was Jesus practice to go to the Mount of Olives during the night of the Great Week.
From earlier time references (22:1, 7, 14), when does this take place?
It is late evening on the Day of Preparation, the day of the Passover. For us it would be Thursday
evening. For the Jews this would be early Friday, the day on which all of Jesus suffering and
death occurs.
Jesus takes center stage, but Luke is careful to note that the disciples followed him, suggesting
faithful discipleship. These disciples have so far remained with Jesus in his trials.
2. Prayer is the obvious theme of this passage. How many times is prayer mentioned?
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The biggest temptation will be to abandon Jesus and the faith. As they see what happens to
Jesus, they will be tempted to do this because of fear and offense.
3. The inner frame of the chiasm (B-22:41/B-22:44-45) documents the separation of Jesus from the
disciples, both in physical distance and in withstanding temptation. What are some of the things we
learn from this frame?
(1) Jesus went away from his disciples by himself, but he did not go to far away from them. They
were probably close enough to hear him pray.
(2) Jesus prayed on his knees and not according to the Jewish custom of praying standing up.
This showed Jesus humility and the great burden he was undergoing.
(3) After suffering in prayer, Jesus rose up. This foreshadows Jesus rising from the dead after he
experienced the totality of his suffering on the third day. (The same verb used here for rise is
used for Jesus resurrection in 24:7, 46 and of resurrection also in 8:55; 9:8, 19.)
(4) When Jesus returns the disciples are asleep from sorrow. This indicates that the disciples
were suffering too. They suffered from grief and fear because they did not understand what was
going to happen.
4. This brings us to Jesus prayer to the Father, the center of the chiasm (22:42). What is the petition or
request that Jesus makes?
The request is forceful. A softer way in which he could have asked might have been, May this be
taken from me. What is this cup that Jesus spoke of?
The cup is the suffering and death, which he was about to endure; it is the passion; it is the cup of
destiny; it is what is necessary for salvation of humanity.
The whole purpose of Jesus ministry and of the Gospel, is at stake in this request.
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In both cases Jesus was tempted to be the Son of God without going to the cross.
Such a request from Jesus, who is the Son of God, testifies to the fullness of Jesus humanity. Jesus
was like us in every way (Heb 2:17), for no human being enjoys suffering. But what is it that comes
both before and after the request?
The petition is surrounded by references to the Fathers will. Jesus desires not to drink the cup,
but he subordinates that desire to his desire to fulfill his Fathers will. And his Fathers will is that
he drink the cup.
In a petitionary prayer, the petitioner makes his requests known to God. But the Fathers will always
takes precedence over the petitioners will. In this case, the Fathers will is clear. From the beginning
of the gospel and throughout, it has been clear that the Father had a plan for saving sinful
humanity and that plan involved sending his Son to be a human, to take humanitys place
under Gods wrath, and to suffer and die for humanity. Throughout his ministry Jesus stated
that it was a divine necessity that he suffer and die (9:22, 44; 18:31-33); this was his destiny
(12:50; 13:32-33; 22:22). Even in a petitionary prayer the object is not to change the Fathers will, but
to ask that the Fathers will be done and to ask that our will be conformed to his will, even if it means
we must suffer or die. In this case, the Fathers plan must be carried out; the Son of Man must die for
the sins of the world so that atonement can be made.
5. There is some question as to whether 22:43-44 was part of the original text. (Were these verses
added later or were they part of the original, but too offensive and therefore cut out?) But if one
accepts that it is, one sees how nicely it fits into the chiastic structure. Its arrangement corresponds to
and provides commentary on 22:41-42 (B and C). We see from these verses the intensity of Jesus
suffering. We see that the struggle is not only one of his will, but is a struggle which involves the
physical, the mental, and the emotional (like Jacobs struggle with God in Ge 32:22-32). One of the
most intense moments in Jesus passion comes right here as he struggles with the Fathers will.
Jesus is perfectly innocent and yet the Fathers will is that he die as a martyr.
Also, if viewed as authentic, ties can be made to Jesus first temptation. Satan is Jesus unnamed
opponent. He continues to try to divert Jesus from the Fathers will as he did in the desert. The
angelic ministration to Jesus here parallels the same after his wilderness temptation in Marks
account.
The mention of blood causes one to think back to the blood of the faithful shed throughout the
centuries, from the blood of Abel to the blood of the prophets. It also causes one to look forward to
the shedding of Jesus blood on the cross. Here Jesus endures his bloody anguish and rises up.
And later, Jesus will do the same, as endures the bloody agony of the cross and rises up on Easter
morning.
6. In his struggle with his ordained destiny, Jesus has shown himself to be the faithful and obedient
Messiah. He will submit himself to the path the Father has marked out for him. From this moment on,
Jesus is at peace with his destiny. From this point on, the hearer knows that Jesus will do his Fathers
will, even if it means death. Jesus will be victorious over Satan, even if that victory comes through
suffering and death on a cross.
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Normally when the hearer of Lukes gospel hears of a crowd, it has been those who Jesus has been
teaching and healing. They have been amazed by Jesus teachings and miracles. But this crowd is
different. Who made up this crowd (22:52)?
The crowd was made up of the chief priests, the officers of the temple guard, and the elders.
Luke says that Judas was leading the crowd, that he was one of the Twelve, and that he
approached Jesus to kiss him.
We also know that Satan has entered Judas. Judas was under Satans control.
The word Luke uses to describe Judas entrance is draw near (CC) (approach, NIV). Previously
Luke had said many times that the kingdom of God was drawing near. This word is an
eschatological word. In the eschaton, Gods kingdom breaks in to destroy Satans kingdom. To this
point Satan has been behind the scenes, but now he confronts Jesus face to face. Judas and the
crowd are under Satans control and Jesus word to them at the end of the passage, this is your hour
when darkness reigns (22:53), really refers to Satan. God has allowed Satan to win this battle, but
soon he will lose the war.
2. What had Jesus predicted in 22:21-23?
Jesus had predicted that one of the Twelve would betray him.
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Jesus focuses on the betrayal and the hypocritical gesture of love, the kiss.
But this kiss could rightly be called the kiss of death, for it leads to both to the death of Jesus and to
the death of Judas. Jesus accepted this act of betrayal without struggle; he will go the way that the
Father has laid out for him.
3. Jesus then had a dialog with his followers (22:49-51), the eleven disciples. These are the ones who
have stayed with Jesus, who ate with Jesus, who followed him to the Mt. of Olives, and who were
near Jesus when he prayed. Jesus had told them to pray that they might not fall into temptation. But
by their question and actions, what does it show was happening? What do they want to stop?
They are falling into temptation. Human nature does not like suffering and pain for ones self or for
ones friends. But to stop this arrest, would be to oppose God and his plan of salvation. They
would be doing the devils bidding.
What does Jesus do to make sure the Fathers will is accomplished and that his plan moves on
(22:51)?
Jesus stopped them from the continued use of the sword and healed the mans ear that had been
cut off. Jesus wants this to happen. Jesus will is the same as the Fathers.
The disciples did not understand that Gods wrath had to be poured out on his Son in order that sins
could be forgiven. If it was not poured on his Son, then it would be poured out all of humanity and all
would perish.
Jesus ministry was marked by mercy and compassion. He had come to release his creation from its
bondage to sin. Jesus taught his disciples to love their enemies (6:27). After the ear of the servant to
the high priest had been cut off, Jesus showed mercy, restored his ear, and therefore showed love
toward his enemy. Even in this arrest, Jesus continues to teach and be an example for his disciples.
4. In Jesus words to the crowd (22:52-53), Jesus said they were treating him like someone who was
leading a rebellion. Someone like that would be a law breaker, a transgressor. How ironic it was that
the crowds were the law breakers; they were the ones who were transgressors and not Jesus. Why
did they come to arrest Jesus in the middle of the night?
Luke has said several times that the chief priests and teachers of the law were afraid of the
people. They did not have to worry about the people in the middle of the night.
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Satan entered Judas and manipulated Jesus betrayal and arrest. This is his hour, the hour of
darkness. The eschatological battle between the powers of darkness and Jesus, the source of light,
has begun. The intensity of the battle will increase as Jesus goes through a series of four trials. But
the reign of darkness will be short lived, as the Light of the world will rise and dispel the darkness
forever.
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The participants include: the arresting party from the previous scene (chief priests, soldiers, and
elders), Jesus, the high priest, Peter, and some unnamed people sitting around a fire.
This episode takes place in the courtyard of the high priests house.
This episode takes place in the predawn night. Peter and Jesus were in this vicinity for over an
hour.
Jesus is in complete control. He has allowed himself to be arrested and he knew that the cross was
ahead of him. Peter and everyone else in the scene was in the grip of the power of darkness. Peter
follows, but at distance. Then he takes a seat in the middle of them (CC). Jesus opponents and
Peter are surrounded by darkness. In this setting, Peter denied Jesus three times.
2. What does the servant girl do first before claiming that this man was with him (22:56)?
The servant girl saw Peter seated in the light of the fire and looked closely at him. By close
observation she made the statement that he was with Jesus; she was sure of it.
Notice that the look of this servant girl is balanced by the look that Jesus gave Peter after the third
denial. What does the look of the servant girl and her accusation cause Peter to do?
Her look and accusation causes Peter to deny being with Jesus.
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Jesus look causes Peter to remember Jesus words, to leave the courtyard, and to weep bitterly;
it causes Peters remorse.
The first (22:56) and third (22:59) accusations against Peter are similar, what did they accuse Peter
of? Who does this link Peter to?
They both accused Peter of being with him. Peter is accused of being with Jesus.
What was the second accusation (22:28)? Who does this link Peter to?
The second accusation was: You also are one of them. Peter is accused of being one the
disciples of Jesus.
Peter denied being associated with both Jesus and his fellow disciples, his fellow brothers (8:1921).
3. There is a progression in Peters denials. In the first charge, Peter denies that he knows Jesus. In the
second, Peter denies being a disciple of Jesus. In the third, Peter, a Galilean, denies even being from
the same region as Jesus; he claims not to be a neighbor or fellow countryman of Jesus. His denials
go from very specific to very broad. There can be no mistake that Peter denied having any connection
with Jesus whatsoever.
4. The third accusation and denial stand out (22:59-60). The CC translates it this way: another kept
affirming emphatically, saying, In truth, also this man was with him. The extraordinary introduction
of In truth stands in bold contrast to Peters lies. The identification of Peter as a Galilean prompts
one to recall Jesus Galilean ministry (Lk 4:14-9:50). This is where Jesus ministry began and where
he demonstrated that he was the Messiah through his teachings and miracles. The events in Galilee
culminated in the feeding of the five thousand, which led to Peters confession that Jesus was the
Christ (9:18-20). Jesus was known as a Galilean because he made his reputation there. Anyone from
Galilee, such as Peter (given away by his accent (Mt 26:73) and possibly by some other feature such
as his clothes), would know him; he was Galilees most famous son! For the hearer of the Word and
for those who heard the denial, Peters third denial was absurd; he fooled no one. Peter had went
from the high point in Galilee of confessing Jesus as the Christ to the low point of claiming not to
know the regions most well known person.
5. What frame does Luke provide in 22:60b-61?
In the dialogs of the Last Supper, Jesus said that Satan had asked to sift the disciples as wheat. What
was Peters response (22:33)?
But he [Peter] replied, Lord, I am ready to go with you to prison and to death.
Peter had been bold to speak and now he had a chance to carry it out. But of course he didnt. As he
denied Jesus the third time, the rooster crowed and Jesus turned and looked intently at Peter. When
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Jesus told Peter that he would deny him today. Jesus had predicted that within only hours that
Peter would deny him three times.
6. Only Luke records that Jesus looked at Peter. But Jesus look is not one of condemnation. It is a look
that is a call to repentance. The fact that Jesus looked for and found Peter reminds one of Jesus the
Good Shepherd who looks for and finds the lost (e.g., Lk 15). Therefore Jesus look holds the promise
of absolution. Jesus had prayed that Peters faith not fail. But Jesus knew it would. Jesus also knew
that Peter would repent (when you have turned back, 22:32) and urged him after doing so to
strengthen his brothers (22:32).
When Jesus eyes met Peters eyes, Peter remembered the word of the Lord. The Word is powerful
and effective in calling people to repentance and absolving them of their sin. The Word accomplishes
both conversion and catechesis. Later after Jesus resurrection, Jesus appeared to Peter and another
time Jesus urged Peter to feed my sheep. At these two times, a repentant Peter was absolved and
restored to his role of leadership within the Twelve. And in Acts we see Peter take up that role and
carry out his commissioning.
7. The remembrance of his bold statement that he was willing to die with Jesus and Jesus words that
he would deny Jesus three times even before day break of the next day caused Peter to cry bitter
tears. It may also be true that having seen what Jesus said about his three denials come true, he may
have come to the realization that Jesus other words about his suffering and death would also come
true. Just as he had predicted the betrayal and denial, so he also predicted his suffering and death.
Remembrance of the Word begins the process of repentance. Bitter tears of contrition precede
restoration of faith. So Peters restoration actually begins here. Back in the beginning of Jesus
ministry, Peter came into the Lords presence and witnessed the miracle of catching many fish. When
this happened Peter confessed his sin, Jesus absolved him, and told him that from that point forward
Peter would catch men alive (5:1-11). Now something similar happens. In the gaze of Jesus, Peter
recognizes his sinfulness. But he will soon be fully restored and resume his role of catching men alive
for the Lord.
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Jesus has already prophesied such things as his betrayal, his disciples temptations and failings,
and his own suffering and humiliation.
What else has Luke shown that Jesus knew (Lk 2:35; 5:22; 6:8; 9:46-47; 11:17; 24:38)?
Jesus has shown that he knows people thoughts and he revealed them.
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Given all of the above, it is ironic that they wanted to see if he could prophesy who was hitting him.
3. The CC translates 22:65 as follows: And many other things they, blaspheming, were saying against
him (italics mine). The word blaspheming along with the actions of the guards towards Jesus
describe what the religious authorities were doing. They were treating the Son of God as if he were
not the Son of God. Plus, this prepares for what is to come. Jesus is the Christ (22:67), the Son of
God (22:70), and the Prophet (22:64). So the repudiation of Jesus claim to those titles will also
constitute blasphemy.
4. Lk 22:66 provides an introduction to the trial. When did this trial take place?
The participants were the Sanhedrin, which was made up of the chief priests and teachers of the
law, and Jesus.
The same people who were responsible for mocking and beating Jesus will now question him. Lukes
purpose for this account is not to describe the legal proceedings, but to give further evidence of the
second phase of his prophet Christology: rejection.
5. The narrative revolves around the two charges leveled against Jesus, and only Luke divides them in
such a way that the titles used of Jesus throughout the gospel are now the reason he is condemned.
The first question concerns whether he is the Christ (22:67). This is the first explicit messianic title in
the pericope (the Prophet was implied in 22:64). From the following references, tell when Jesus has
been given the title of Christ.
Lk 2:11
Lord.
At his birth the angel announced that Jesus was the Savior who was Christ the
Lk 9:20
At the climax of his Galilean ministry, Peter confessed that Jesus was the Christ.
Lk 4:18
Jesus began his public ministry by quoting Is 61:1, where he said he had been
anointed (Christ means Anointed One).
Lk 24:26
Jesus does not use the title for himself until after his resurrection. While on the
road to Emmaus, Jesus told two disciples that it was necessary that the Christ suffer.
Jesus has been asked this question before. When Johns disciples asked Jesus if he was the Coming
One, how did Jesus respond (7:18-23)? Did he give a simple yes or no answer? If not, why not?
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Jesus could have said yes, but instead he responded by performing miracles and citing
supportive Scripture. The miracles and the Scripture testified to his messiahship.
In 20:1-8, the chief priests and scribes questioned Jesus authority. Jesus could have easily told that
he had authority because he was the Christ, but instead what did he point them to?
Jesus pointed them to Johns baptism. Johns baptism of repentance in fulfillment of Scripture
prepared for the Messiah. They rejected John and his baptism that pointed to Jesus, the Messiah.
Jesus has not answered the question directly before and neither does he now. Jesus has given
abundant evidence through his words and deeds. If he came right out and said, I am the Christ,
would they have believed him (22:67b)? What has just happened (22:63-65) that shows what they
believe about him being the Christ?
No. Jesus said, If I tell you, you will not believe me. They did not believe that Jesus was the
Christ. If they did, they would not have allowed him to be mocked and beaten.
One other time Jesus talked to the chief priests and scribes about the Christ (20:41-44). What did
Jesus quote in that exchange?
Jesus quoted from Ps 110:1, which concerns the Messiah being Davids Lord.
Notice that the second part of Jesus response also alludes to that same verse: seated at the right
hand. So Jesus does answer the question, but in a round about way and by using Scripture. Jesus
says he will go from one being beaten to one who sits at the right hand of God. He is saying, I will be
vindicated; I will have the final victory. In Luke, Jesus journeys from heaven to earth and back to
heaven again. Here Jesus is talking about this last leg of his journey. Even though he suffers at this
moment, soon he will ascend back to heaven to the position of power.
6. In the last part of Jesus response to the first question (22:69), Jesus mentions his second explicit
Messianic title. What was it and what comes to mind when Jesus calls himself by this name? (see
9:22, 44, 58; 18:31-33; 22:22, 48)
Jesus calls himself the Son of Man. This title brings to mind the betrayal, suffering, and death that
Jesus will endure.
Jesus, the One who endures all of this will be exalted by the Father to the position of Judge. Those
who confess him in faith will be judged mercifully. Those who do not confess him in faith will be
condemned.
7. In the second charge against Jesus (22:70), who is it that asks the question, Are you then the Son of
God?
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Again it is the whole assembly that rose and led Jesus to Pilate.
Luke has consistently portrayed the entire religious establishment as unified in its rejection of Jesus.
8. The first question was, Are you the Christ? The second question was, Are you the Son of God? In
his response to the first question, Jesus referred to himself as the Son of Man. While all three of
these titles have different nuances, in this passage they are roughly equivalent; all three refer to the
same person. And Luke has used all three titles to carefully develop his Christology. The basic
question the Sanhedrin is asking is Who is exactly is Jesus? And the evangelist shapes this scene
in order to answer that question for the catechumen. Jesus is at the same time the Prophet, the
Christ, the Son of Man and the Son of God.
As he added a title for himself in the first response (Son of Man), so he does the same in his second
response. What does Jesus refer to himself as in the second response (22:70b)? Where was this title
for God first used? (see Ex 3:14)
Jesus refers to himself as I AM. God first used this title for himself when he spoke to Moses.
Jesus threw the words of their accusation against him back into their faces as proof of who he
was: You are the ones saying it, and it is true: I AM!.
The betrayal, arrest, mocking, beating, and one-sided interrogation all demonstrate from the OT that
Jesus is indeed I AM Yahweh come as the Messiah to save his people. In the exodus event and
wilderness wanderings and throughout the whole OT: I AM, the God of Israel is questioned,
doubted, and rejected by many. Israel has always rejected Yahweh, the great I AM. Why should it be
any different now? The Sanhedrin represented all of Israel. Their rejection of Jesus then actually
affirms that he is I AM, the Christ. By what they said, by their unbelief, they confirm and answer their
own question of who Jesus is.
Some might question whether Jesus is really calling himself I AM. Maybe hes just using the words I
am in a simple way and not really intending them in this way. Some would respond by saying look at
the response of the Sanhedrin (22:71-23:1). They immediately arose and took Jesus to Pilate in order
to have him killed. What Jesus said was to them blasphemy. He claimed to be I AM, God himself.
9. In Lukes trial before the Sanhedrin, Jesus is the only witness. The other gospels record other
witnesses that came forward to testify against Jesus (cf. Mt 26:60-61; Mk 14:56-59). For Luke the
testimony of Jesus is all that matters. Jesus testimony concerning the Christ before Israels highest
court was formally rejected. Jesus witness of the Gospel then is a model for the church. For the
Christian as well as for Jesus, rejection will come when the gospel is witnessed on earth, but
vindication will come in heaven.
But in Lukes gospel many witnesses have testified to Jesus identity. In each of the following
references, who is the witness?
Lk 3:21-22; 9:28-36
Lk 9:30-31
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Lk 9:18-20
Peter.
Lk 9:1-6
The Twelve.
Lk 10:1-12, 17-20
The seventy.
His words to the disciples apply to all Christians: You are witnesses of these things (24:48).
What the Sanhedrin says is actually true: Why do we need any more testimony? We have heard it
from his own lips (22:71). For the hearer of the Word, no other testimony is needed. All that is
necessary is to recognize the evidence, to see the truth, and to confess that Jesus is the Christ. But
the Sanhedrin refuses to believe. Their words and actions against Jesus actually prove he is the
rejected God of Israel. God has become incarnate and is now being rejected by his people one last
time.
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What Jesus prophesied was a part of Gods plan. It was Gods plan that Jesus die at the hands of,
and for the sake of, Gentiles as well as Jews.
Pilate had been mentioned twice up to this point. First, when the evangelist placed Johns and Jesus
ministries in the context of world history (3:1). And second, when he slaughtered the Galileans during
Passover (13:1-3). Pilate was ruthless and was concerned only about his standing before the
Romans. He had no concern for a man like Jesus, especially if freeing him looked like insubordination
to Rome.
3. The Sanhedrin levels three charges against Jesus. What were they (23:2)?
Subverting our nation, opposes paying taxes to Caesar, and claims to be Christ, a king.
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Pilate chose to question Jesus on the third charge, on that of claiming to be a king.
Pilates question puts stress on the word you, showing how ridiculous he believes the charge is. The
Sanhedrin held the most power among the Jews and since they were leveling charges against Jesus,
he obviously had no ties to them or anyone of any significance. Jesus posed no threat to Rome. Even
when Jesus is crucified, the sign over him mocks the idea that Jesus is the king of the Jews.
But the follower of Jesus knows that he is a King. The follower knows that Jesus has received
authority to be King, not from Rome, but from God. His kingship fulfills OT prophecies such as Ge
49:10; Num 24:17-19; and 2 Sam 7. What did the angel announce to Mary concerning Jesus kingship
in 1:32b-33?
The angel said, The Lord God will give him the throne of his father David, and he will reign [or be
King] over the house of Jacob forever; his kingdom will never end.
His disciples shouted, Blessed is the king who comes in the name of the Lord.
Politically speaking their charge is ridiculous, even laughable, but religiously speaking it is true. Luke
portrays Jesus as one who is innocent of this political charge. He is an innocent, suffering, righteous
man as portrayed in Moses, the Prophets and the Psalms.
5. After the first verdict Jesus accusers do not rest. Basically the same accusation is made but in a
different way. They accuse Jesus of stirring up the people or inciting the people. How do they claim
that Jesus stirs up the people (23:5)?
They said that Jesus stirred the people up by his teaching which started in Galilee and then
moved all over Judea.
Jesus will be put to death for this; he will be crucified because of his catechesis. The Sanhedrins
charge causes one to think back on Jesus ministry. Jesus teaching began at his Nazareth sermon
(4:14-30) and ended with his teaching in the temple (19:47-21:38). This emphasizes Lukes
geographical perspective. His teaching includes his Galilean ministry (4:14-9:50), his journey to
Jerusalem (9:51-19:28), and his teaching in Jerusalem (19:29-21:38). The Sanhedrin has charged
that Jesus teaching has stirred up the people. What is your opinion? Is this charge true?
Yes! Jesus teaching has stirred up the people. Luke has stressed throughout his gospel how the
people were drawn to Jesus by his authoritative teaching, that they hung on his words.
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This is the Great Reversal. In the Great Reversal, the lowly outcasts of society are raised up and
the high and mighty are brought low. In this scenario, the religious establishment was the one
who was being knocked off its perch and sinners were being raised up and freed from their
bondage. They were losing control of the people.
6. In their second accusation the Sanhedrin mentioned that Jesus teaching began in Galilee. Galilee
was under Herods jurisdiction. So Pilate saw a way out of this Jewish dispute, a dispute that really
didnt affect Roman order or Roman law. This is the reason why Jesus was sent to Herod, to be tried
for the third time.
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13:31-33
3:19-30
9:7-9
How ironic then it was that Pilate and Herod, two rulers notorious for executing punishment hastily,
when given the opportunity to put Jesus to death, declare him innocent before his Jewish accusers.
And yet, by not freeing him outright, they both play a role in Jesus death.
3. What was Herods reaction when he saw Jesus and why (23:8)?
He was very pleased to see Jesus because for a long time he had heard about him and wanted
to see him perform a miracle.
Herod had heard about Jesus. He had heard about his teachings and miracles (the first phase of
Lukes prophet Christology). Herod asked Jesus questions, but Jesus refused to answer them (23:9).
Herod wanted to see a miracle, but Jesus had refused to give signs to those who asked for one. The
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Herod and his soldiers mocked Jesus, dressing him in an elegant robe.
Therefore, Jesus trial before Herod reinforces Lukes prophet Christology. Herod looked for a miracle
(first phase), but he also rejected Jesus like the Sanhedrin (second phase).
4. Jesus was silent before Herod. This was consistent with his two previous trials. Jesus is willing to
answer honest questions from honest questioners. But Herod was not really interested in Jesus and
Gods kingdom; he was interested only in his own kingdom. While Jesus appears before Herod, what
does the Sanhedrin do (23:10)?
The chief priests and teachers of the law vehemently accuse Jesus.
How did Jesus reaction to Herods questions and the Sanhedrins accusations fulfill Is 53:7?
Jesus, who had been beaten and made fun of, who had had false accusations made against him,
answered with silence like a sheep that is led to slaughter or a sheep that is being sheered of its
wool. Jesus is the suffering, silent servant.
Apparently Herod concluded that Jesus was politically harmless and innocent of the charges. By
not condemning Jesus, Herod acquits him.
(Could this be because of Pilates rash actions against the Jewish Galileans during the Passover in
the temple [13:1-3]?) What was their relationship like after the trial (23:12)?
Friends have things in common. In this case, despite the power that Pilate and Herod had, and
despite that they both believed Jesus was innocent, neither one could free the person who stood
before them even though he was guiltless. In their weakness and in their similar reaction, they
find friendship.
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There are only two possible reactions to Jesus. There is no sitting on the fence. Youre either with
Jesus on his side of the fence or youre on the other side opposed to him. Whichever side of the
fence youre on, you find commonality with those you are with. You are united with friends either for or
against Jesus.
Jesus had come into the world as a reconciler. His had come to reconcile sinful humanity with holy
God. But Pilate and Herod became friends and joined those on the other side of the fence. In Acts,
Luke tells of those on Jesus side of the fence who united with Jesus. They held all things in common
and gave selflessly out of love for Christ (Acts 2:42-47; 4:32-37). They also were united in suffering
persecution for the sake of Jesus name that they bear (Acts 4-9). As Pilate and Herod were united
against Christ, so the disciples would be united in Christ.
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Both Pilate and Herod have found no basis for the charges against Jesus. Their verdict is:
innocent.
How ironic that the political leaders of Galilee and Judea want to set Jesus free, while Jewish leaders
and now the Jewish people want Jesus to be killed. What was the response of the group who
opposed Jesus to Pilates offer to have Jesus punished (probably flogged) and then set him free
(23:18)?
The response of the group that opposed Jesus was completely unified. With one voice they cried
out, Away with this man! Release Barabbas to us us! Away with him meant kill him. They
said they would rather have the insurrectionist and murder, Barabbas, released than to have
Jesus released.
Luke mentions Barabbas crimes twice (23:19, 25). He does this to show how perverse the Jews have
become. They will literally do anything to see Jesus die.
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This is the first time in Lukes gospel where crucify or cross are connected to Jesus. And it will
continue to be connected with Jesus throughout the rest of the passion and resurrection narratives.
Crucifixion was the most cruel and shameful form of punishment.
In his passion and death, Jesus takes his place among transgressors. In this passage, who are the
transgressors (lawless ones, rebels, covenant violators) that Jesus is among?
Earlier we saw that the disciples and the arresting mob were transgressors, as well as the
Sanhedrin. Now joining them are Barabbas and the people of Israel (who reject Jesus by
demanding his death). All who reject Jesus are transgressors.
3. Sometimes, because of the persistence of the people, Pilate is viewed as an innocent victim. He
obviously firmly believed that Jesus was innocent. Three times he tried to release Jesus. But what did
Pilate do that showed that he was not an innocent victim (23: 16, 22b, 24-25)?
Twice Pilate proposed to have Jesus flogged even though he was innocent. And then he handed
Jesus over to be killed even though he had done nothing wrong. In this action, Pilate sheds
innocent blood.
Luke uses the same word for Pilates handing Jesus over to the crowd that he used of Jesus
betrayal. Pilate had betrayed his office as one responsible for carrying out justice. The passion
narrative began with the plot of Judas to deliver Jesus to the chief priests and captains (22:4). It
concludes when Pilate delivers Jesus over to the will of the chief priests, the rulers and the people
(23:13, 25). Lk 23:25 is the culmination of the betrayal; crucifixion is what it led to. Pilates surrender
of Jesus to their will is the final indictment of Israel and of Pilate. The Romans claimed to the rightful
rulers of the whole world. This act by the prefect of the Romans over Judea thus represents the
rejection of the Christ by the whole world.
4. In Acts, his second volume, Luke continues his accent on the rejection of Jesus by the Jews and
Gentiles. All people have betrayed and condemned Jesus. But Lukes greater concern in Acts was to
show that the universal rejection of Jesus was according to Gods plan, revealed prophetically long
ago, and led to the universal atonement and universal salvation.
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Since only the Romans could carry out the death penalty and since there were Roman soldiers at
Jesus crucifixion, one would believe that it was the Roman soldiers that physically led Jesus
away and crucified him. But Jesus had been delivered over to them in order that the will of the
Jewish leaders and people could be carried out.
2. It was customary for the condemned man to carry his own cross. But in this case a man named
Simon from Cyrene (North Africa, Libya today) was seized and forced to carry Jesus cross. Most
likely, because of the all of the beatings, Jesus had become so weak that he could not carry his own
cross. The language that Luke uses suggests that Simon, in a literal way, fulfilled Jesus words that
each person must take up his cross and follow him (9:23; 14:27).
3. Jesus is near the end of his catechetical journey, which created a new people through his teachings
and table fellowship. But Jesus is not travelling alone. Who is it that accompanies Jesus on the final
leg of his journey (23:27)?
A great multitude accompanies Jesus, along with women who mourned and wailed for him.
These followers observe Jesus last catechetical lesson, which is a lesson on suffering.
4. In the first warning (23:28), Jesus warns the women (and indirectly the crowds) not to weep for him
but to weep for Jerusalem. Jesus is simply going to the goal placed before him by the Father and that
goal will end in resurrection. There should be no tears for the rejected One, but instead there should
be tears for those who continue to reject him, for they will not share in his redemption.
The Great Reversal is evident here. Jesus the condemned, righteous man will be vindicated. Those
who smugly laugh at Jesus now will weep, but those who now weep tears of repentance will have
their mourning turned into joy (6:21, 25).
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Jesus says, Blessed are the barren women, the wombs that never bore and the breasts that
never nursed.
What event is it that Jesus is referring to that will make barrenness a blessed condition?
Jesus is speaking about the destruction of Jerusalem, which will come in AD 70.
Look at Jer 6:1-4. Why was Jeremiah told not to take a wife and have children?
Jeremiah was told not to take a wife and have children because of the coming destruction of
Jerusalem. If he did he would have to witness the death of his own children.
6. By pronouncing a beatitude, Jesus introduces into the warning a note of Gospel hope. Those who
weep now and have no children have hope because God creates out of nothing. Where there is
death, God creates new life. Go back and reread 8:49-56. In regards to the beatitudes and the Great
Reversal, what did Jesus demonstrate he could do in that story?
Jesus demonstrated his ability to raise the dead and change weeping into joy. He reversed death
into life and weeping into joy.
7. The third warning (23:30) is a quotation of Hos 10:8, which refers to the judgement of God on Israel
for her apostasy. How bad will Gods judgement be?
Gods judgement will be so bad that people would rather be crushed by mountains than face the
wrath of God.
In Lk 21:5-36, Jesus used the destruction of Jerusalem as a miniature model of the coming
destruction of the end of the world. In harmony with this, Rev 6:16-17 places this despairing cry for
the mountains to fall upon them in the mouths of those who face the wrath of God on Judgement Day
at the end of the world. On that day the Great Reversal will take place. The kings on the earth, like
Herod and Pilate, and those who are wealthy and strong, like the Sanhedrin, will cower helplessly
as the One they rejected returns to judge them (Rev 6:15). Who will be able to stand the wrath of
the Lamb (Rev 6:17)? (See Lk 21:36)
Only those who watch and pray in faith will be able to stand.
8. The fourth warning (23:31) balances the first by contrasting Jesus with Jerusalem. To understand this
proverb about moist and dry wood, we must recognize the contrast between the time when the tree is
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Israel was the dry wood and it was cut down, leaving only a stump.
The stump and root of Jesse would remain alive until the Messiah came. What would happen when
the Messiah came (Is 11:1; 53:2; Jer 23:5)?
A Shoot would come up from the stump of Jesse. From its roots would come a Branch that would
bear fruit.
While still green, the Messiah would be cut off from the land of the living (Is 53:8). And yet he would
be resurrected back to life. Those who by faith are connected to vine will die and rise with him and be
preserved unto life everlasting.
9. Jesus journey ends as two evildoers are led away to be executed with Jesus (23:32). Only Luke
mentions the two criminals before the crucifixion, showing once again that Jesus was reckoned with
transgressor in fulfillment of his Last Supper prophecy (22:37). This way is the way of Gods plan and
all is proceeding according to the divine plan.
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They crucified Jesus. They is most likely Roman soldiers. They later mocked Jesus and a
Roman centurion is featured later.
Jesus.
Two evildoers were crucified with Jesus. Again the prophecy that Jesus would be reckoned with
transgressors is fulfilled.
The crucifixion takes place at the Skull. It was either a place that was a rock quarry and from a
distance it resembled a skull or it was regularly used for crucifixions and so was named after the
dead bodies.
Early church father Jerome speculated that Adam was buried at the Skull. While there is no evidence
of this, nevertheless, it does make a good theological point. The first Adam sinned and brought the
curse of death to the original creation. Jesus death and resurrection as the new Adam, ushered in a
new creation, in which the curse of death and its power were destroyed and all those under the curse
were redeemed and atoned for.
2. With what words does Luke describe Jesus crucifixion?
Luke simply says in 23:33, They crucified him. By using such simple language, Luke highlights
the greatest event in history. Luke highlighted Jesus birth in a similar way (2:7).
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3. The crucifixion scene (23:34-43) begins with Jesus prayer for the Fathers absolution (23:34) and
ends with his promise to the penitent evildoer of paradise (23:40-43), which is the goal of absolution.
In between is the fourfold mocking of Jesus (23:35b-39).
In Luke, after Jesus was crucified, what were his first words from the cross (23:34)?
In Luke, Jesus first words were: Father, forgive them, for they do not know what they are doing.
For several reasons, it is most appropriate that Jesus utter these words as his first words from the
cross in Luke. They are consistent with the themes Luke has developed.
First, forgiveness has been one of Lukes prominent themes. Briefly write what each of the following
references says about forgiveness?
Lk 1:77
John the Baptist will give people the knowledge of salvation that comes through
the forgiveness that Jesus brings.
Lk 3:3
Lk 4:18
Jesus had been anointed for the purpose of bringing Good News about, freedom
from, recovery from, and release from sin, which come through forgiveness.
Lk 5:20-24
Jesus demonstrated that he had the authority to forgive sins by forgiving and
healing the paralytic.
Lk 11:4
Jesus taught that we should ask the Father for forgiveness and that we should
forgive others.
Lk 24:47
Jesus final words in Luke are a scriptural mandate that repentance to the
forgiveness of sins be preached to all nations.
John the Baptist preached a baptism of repentance for the forgiveness of sins.
In Lukes gospel then, it is entirely appropriate that Jesus should ask for forgiveness for those who
were responsible for his crucifixion: not just the soldiers, but also Pilate, Herod, the Sanhedrin, the
chief priest, the rulers, and indeed all people (22:6; 23:1, 13). The hearer of the gospel knows that this
absolution flows from the full and complete atonement Jesus is accomplishing as he speaks these
very words. Forgiveness flows from the cross. How fitting it is that Jesus first word from the cross is a
word of universal forgiveness.
Second, the phrase they do not know what they are doing, points to another important Lukan motif.
Those who crucified Jesus were ignorant of who he was. This point is made in the preaching of Acts
(e.g. Acts 3:17; 13:27). Also Luke repeatedly emphasizes the ignorance of Jesus own followers.
None of them truly understood who Jesus was until after the resurrection. Because of Ignorance, all
people were responsible for putting Jesus to death. But the miraculous comfort of the gospel is that
Jesus invokes forgiveness for those who do not know what they are doing.
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They completely disregarded Jesus absolution. They show this disregard by casting lots for
Jesus clothes.
By doing this, they unwittingly fulfill Ps 22:18. In Lk 23:36-37, they will also mock Jesus, which fulfills
Ps 22:6-8. Also the offer of rancid wine in Lk 23:36 was foreshadowed in Ps 69:21.
Pss 22 and 69 are both individual laments. This type of psalm has two chief parts. First comes a
lengthy lament over the sufferings endured in spite of or even because of the psalmists
righteousness and faith in God. But then the lament is followed abruptly with a section of praise for
Gods salvation and deliverance. This sudden change expresses now/not yet eschatology. Despite
the present misery (now) of the faithful, Gods salvation and eventual rescue are certain. With the
assurance of faith, the psalmist praises God for deliverance that he knows will come in the future (not
yet). What great Lukan theme does this tie into? (If you need help, consider the beatitudes)
This is the Great Reversal. The situation of the righteous sufferer will be reversed into eternal
glory and bliss.
Since the soldiers cast lots for Jesus clothes, we know that he hangs on the cross naked. Their
gambling over Jesus clothes therefore accents his nakedness, heaping contempt and humiliation
upon him. But in the theology of the cross, things are not what they seem; the gracious power of God
is hidden in the suffering and weakness of the Christ on the cross. Only when the Great Reversal is
complete will all see this. In the mean time, only the eyes of faith can see this reality.
There is some irony in the fact that their gambling fulfilled Ps 22:18. When one gambles, what does
one depend on?
Luke has been very careful to show that nothing in Jesus long journey to the cross has been a result
of chance or fate. All has been a part of Gods great plan, as allusions to psalms written hundreds of
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The people simply stand and watch. They do not join in with the rulers mocking Jesus.
The people are probably among all the crowds that later return home beating their chests in
repentance (23:48). Apparently their observation of Jesus on the cross and his words eventually
move them to repentance. Here they are ambivalent. Yet they are distinguished from the mocking
rulers.
6. In Lk 23:35b-39 Jesus is mocked in four ways. Luke organizes this mocking in a chiastic structure
with regard to the titles of Jesus that appeared in the trials of Jesus:
23:35b a
23:37
23:38
23:39
The mocking of Jesus on the cross is the climax of Lukes theme of Jesus as the rejected prophet.
Jesus is rejected by Jew and Gentile (Jewish rulers, Gentile soldiers, Gentile inscription, and Jewish
revolutionary?). Adams race lashes out against Gods Son. But the irony of this mocking is that it
speaks the true words of the Gospel. Jesus is mocked for being the Christ, the one who saved
others, and the King of the Jews and that is exactly who he is!
Repeating the word save also reinforces the Lukan theme of salvation. Note how save is used in
each of these verses:
23:35
He saved others;
23:35
23:37
b1
Save yourself.
23:39
b2
Save yourself.
23:39
a1
Saveus.
Ironically, those who mock Jesus proclaim what is true: Jesus is the Savior!
One of the accusations against Jesus at his trials was that he claimed to be the Christ/Messiah
(Anointed One). From the beginning of the gospel, the hearer heard, along with the shepherds, that
Jesus is the Savior, Christ the Lord. At the beginning of his public ministry at his baptism, Jesus was
anointed with the Holy Spirit. He was baptized into a divinely planned role, one that included rejection,
humiliation, and death. Throughout his ministry he saved others by releasing them from bondage to
demons, sickness, sin and even death. Now, on the cross, the goal of his baptism and ministry has
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The penitent evildoer represents all of those in Israel who will turn to Jesus in repentance and faith.
By rebuking the unbelieving evildoer, the penitent one rebukes not only him, but all those who have
rejected and will reject Jesus.
When the penitent evildoer became a believer in Jesus; he was initiated into Christ. The process of
initiation always begins with instruction about Jesus catechesis and ends with participation in
Christ. What did this mans catechesis consist of?
He watched Jesus passion, heard Jesus words of absolution for his enemies, and heard the
cruel mocking of the suffering, righteous Messiah.
This evildoer, on the brink of death and hell, is the first to be converted by Jesus announcement that
sin is forgiven by virtue of the cross. He is the first to embrace Jesus as the one who saves others,
the Christ, and the King of the Jews.
The penitent evildoers repentance is expressed by his confession of his sin. By what words does he
admit his sinfulness (23:41a)?
We are punished justly, for we are getting what our deeds deserve.
But combined with his confession of sin is his confession of faith. By what words does he confess his
faith in Jesus (23:41b-42)?
But this man has done nothing wrong. Then he said, Jesus, remember me when you come into
your kingdom.
This is the fifth pronouncement of Jesus innocence since the trials began. Jesus innocence has been
a primary theme in Lukes passion narrative, but this is the first time his innocence has been
announced by a believer. This evildoer has been changed to believe that Jesus is the suffering,
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It was paradise because Adam and Eve could fully dwell in the presence of God because they
were without sin.
Where then would the penitent evildoer be today? How was this possible?
The penitent evildoer would be in the presence of God and this was only possible if his sins had
been taken away, for God is holy.
For those who confess Jesus as the King, a life of paradise begins today, now.
9. Luke records an extraordinary cosmic sign: darkness in the middle of the day. As Satan entered
Judas, so darkness entered creation and threatened its very existence. Darkness is threatening to
destroy Gods creation and revert it to chaos. In the beginning, before God created order, what
existed, which represented chaos (Ge 1:2)?
What did God then create on the first day that was good (Ge 1:3-5)?
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The curtain of the temple was torn in two. The temple was not far from the Skull. And the curtain
in the temple separated the Holy Place (where the incense altar was that Zechariah attended to)
from the Holy of Holies (where the high priest entered once a year to make atonement for the sins
of the people).
3. It was the end of the observation of the ceremonial and ritual laws of the old covenant.
Its possible that all of these interpretations are legitimate. In the OT God was with his people in a
special way. The shift of Gods presence from heaven, down to the temple in Jerusalem, to the exiles
in Babylon, to the rebuilt temple, and then to the body of the one now crucified comes full circle as
Jesus spirit is about to ascend back to the Father in heaven. When Jesus became incarnate, the
presence of God shifted to him; he is Immanuel, God with us. Throughout his ministry Jesus said
and did only what God could say and do. Now Jesus obedience unto death was the ultimate
demonstration that he was God, because through his death, the way to heaven was opened up for all
people (Ro 5:2). God no longer resides in the temple, but is present in and accessible through Jesus.
Jesus is the new temple (see John 2:18-22). Since Jesus is the new temple, access to the heavenly
gifts are no longer found in the temples sacrificial cultus, but in Jesus, who is the once-and-for-all
sacrifice for the worlds sin. The meaning of Jesus words at his Last Supper becomes clearer now as
he has willingly given body and blood for you and me.
Year after year the high priest would enter the Holy of Holies and sprinkle the blood of a sacrifice on
the mercy seat to make atonement for sin. With the sacrifice of Jesus, no other sacrifices were
necessary. As the writer of Hebrews says, He entered once for all into the Holy Place, taking not the
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In Luke the centurions words declare that Jesus is righteous. This has been one of Lukes
themes. This is the sixth declaration of Jesus innocence since his trials began and the second in
the crucifixion and death scene.
The penitent evildoer and the centurion are two more witnesses to Jesus innocence. In his second
volume, Luke continues to make this point, as in several sermons Jesus is declared to be the
righteous One (Acts 3:14; 7:52; 22:14).
Jesus died like other sons of Adam and he was martyred like other prophets, yet Jesus is unlike
anyone else. He is, as the centurion declared, righteous. He is righteous, and he has the unique
ability to justify (Is 53:11) to impart his righteousness to those who acknowledge him.
14. By using Is 53 and Pss 22; 31; and 69 as background for understanding Jesus suffering as a
righteous man, Luke presents Jesus as the fulfillment of the OT pattern of the suffering, righteous
Messiah. By entrusting his spirit to the Father, Jesus followed the pattern of an innocent, righteous
saint and fulfilled the plan of God for the Innocent Sufferer. Lukes account shows that even though
Jesus did suffer, surely he was righteous. As the OT innocent, suffering saints looked to God for
vindication, so Jesus would look to the Father to vindicate him by raising him from the dead. Once he
had fulfilled Gods plan in his death and was vindicated in his resurrection, then witnesses could be
sent out with the message that Jesus suffered and died, but that he was vindicated when he rose
from the dead and that he did it all to win forgiveness for all people.
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Luke focuses on the crowds, those known to Jesus, and the women who followed Jesus and
cared for him.
These groups are all witnesses to the suffering and death of Jesus.
16. How did the peoples witness of this sight affect them (23:48)?
The people went away beating their breasts, a sign of great sorrow.
During Jesus ministry the people generally supported Jesus. In the end though, they turned on him.
During the crucifixion, the people watched passively. But when Jesus died, their passivity ends, as
they are deeply sorrowful over what had happened. They had rejected Gods Messiah and
condemned him to the most shameful form of death.
17. Luke is the only evangelist to report that all those who knew him witnessed the events at the cross.
Who would these include?
All those who knew him would include all those who had been with him from the beginning
(1:2), especially the Twelve, the seventy, and his family.
All had fled and rejected Jesus. At this point they are not ready to embrace the cross and participate
in the mission of proclaiming the scandal of Christ crucified. They are ready to declare that Jesus was
a great teacher and miracle worker (see Lk 24:19). They are only first phase disciples. Only after
Jesus explains the Christ from the OT pattern and opens their eyes are they ready to identify with the
crucified Christ.
18. Luke also says specifically that the women were eyewitnesses. The women were with Jesus during
his Galilean ministry. They followed him to Jerusalem. And now they were witnesses of his death.
Soon they will witness where Jesus is buried (23:55). These same women would also be the first
eyewitnesses of his resurrection. Those who are of low rank in society are placed in the highest place
as they witness the greatest event in all of history. They are a part of the Great Reversal.
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What might the hearer of the gospel be surprised at in this description of Joseph? Or which two of
these descriptions might normally seem to be contradictory?
Normally we wouldnt think of a member of the Sanhedrin as a good and right man. It was the
Sanhedrin that rejected Jesus.
In 23:51a Luke takes pains to explain how this could be. What is his explanation?
Luke explains that Joseph was a good and righteous man even though he was a member of the
Sanhedrin that condemned Jesus because he did not agreed with their plan and he did not agree
with their action.
Notice that the introduction of Joseph parallels the introduction of Simeon in the infancy narrative.
What parallels do you see in the way that they are introduced (compare 2:25 with 23:50-51)?
Both begin with And behold (CC) or Now there was (NIV).
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They both continue with a man by the name of (CC) or a man in Jerusalem called/a man
named (NIV).
Simeon is described as righteous and devout and Joseph is described as good and righteous.
Both were waiting. Simeon was waiting for the consolation of Israel and Joseph was waiting
for the kingdom of God.
Luke began his gospel making it sound like the OT. He wanted the hearer to hear his narrative as a
continuation of the OT story. He also presented Zechariah and Elizabeth, Mary and Joseph, Simeon
and Anna as faithful OT saints, part of Israels faithful remnant. By describing Joseph of Arimathea
like Simeon, Luke puts them in the same class. Joseph too is part of the faithful remnant, who has
messianic expectations. The messianic expectations of Gods faithful OT people expressed in the
infancy narrative are now coming to completion. The only problem is that no one is aware of it yet.
Joseph had been waiting for the the kingdom of God. Jesus kingship had been an issue during his
trials. He was mocked for claiming to be the King of the Jews. Jesus response to the penitent
evildoer affirmed that today he would come into his kingdom. Jesus crucifixion with the crown of
thorns was his coronation. When Jesus rises from the dead, he will bring his kingdoms reign to all of
creation. No one envisioned Gods kingdom coming in this way. It would break in much sooner and
more dramatically than Joseph or any of the faithful had expected.
2. What actions did Joseph take (23:52-53)?
Joseph placed Jesus body in a tomb, which had never been used.
So unlike the other members of the Sanhedrin who mocked and abused Jesus, Joseph treated Jesus
with honor. Joseph would have taken these actions between 3pm and sundown in accordance with
Deut 21:22-23. Throughout these actions the Luke focuses the hearer on the body of Jesus, as it
moves from the cross to the wrappings to the tomb. Jesus is indeed dead! There is no doubt about
that fact. He must be dead if there is to be a resurrection!
Jesus had been humiliated on his journey to this place. He had died a shameful death on a cross. But
now his body is treated with respect and honor. Normally those who die by crucifixion are put into a
common grave. But Jesus receives honor by being placed in a new tomb. Jesus state of humiliation
is over. His state of exaltation has begun. He has finished his work of re-creation and redemption.
Soon will come the complete vindication and exaltation of the resurrection.
3. The announcement that the Day of Preparation was over and that the Sabbath was about to begin
was not incidental. The Day of Preparation for Israel in the OT was a day on which preparations were
made for the Sabbath. At the beginning of the day, Jesus was prepared for death. And now, at the end
of the day, Jesus is prepared for burial and Sabbath rest. From now on, this day will be called Good
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The women had been with Jesus since his ministry in Galilee.
Therefore they were witnesses to his preaching, teaching, and healing. What else had they seen
(23:49)?
Why did they need to know this? What did they plan to do (23:56)?
They needed to know where Jesus was buried because they planned to come back after the
Sabbath and anoint Jesus body.
The women approach Jesus death from an OT perspective, from the old order of things. They
return home to observe the OT stipulations and to prepare spices for Jesus dead body. It never
occurred to them or anyone else that Jesus would be raised to life.
But Jesus, whose Sabbath rest marks the transition from old to new, is about to present them on the
first day of the new creation with a body that is living!
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