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69 lines
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<p id="Chapter23" align="center">Commentary by DAVID BROWN<br>CHAPTER 23
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<p id="Lu23_1"><a onclick="return mV('Luk',23,'1-5');">Luk 23:1-5</a>. JESUS BEFORE PILATE.
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<p>(See on JFB for <a href="./Comm/jfb/Mar/Mar015.html#Mr15_1">Mar 15:1-5</a>; and JFB for <a href="./Comm/jfb/Jhn/Jhn018.html#Joh18_28">Joh 18:28-19:22</a>.)
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<p id="Lu23_6"><a onclick="return mV('Luk',23,'6-12');">Luk 23:6-12</a>. JESUS BEFORE HEROD.
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<p>(See <a onclick="return mV('Mar',15,6);">Mar 15:6</a>.)
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<p id="Lu23_7"><b>7. sent him to Herod</b>—hoping thus to escape the dilemma of an unjust condemnation or an unpopular release.
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<br><br><b>at Jerusalem...at that time</b>—to keep the passover.
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<p id="Lu23_8"><b>8. some miracle</b>—Fine sport thou expectedst, as the Philistines with Samson (<a onclick="return mV('Jdg',16,25);">Jdg 16:25</a>), O coarse, crafty, cruel tyrant! But thou hast been baulked before (see on JFB for <a href="./Comm/jfb/Luk/Luk013.html#Lu13_31">Luk 13:31-33</a>), and shalt be again.
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<p id="Lu23_9"><b>9. answered...nothing</b>—(See <a onclick="return mV('Mat',7,6);">Mat 7:6</a>).
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<p id="Lu23_10"><b>10. stood and vehemently accused him</b>—no doubt both of <i>treason</i> before the <i>king,</i> and of <i>blasphemy,</i> for the king was a <i>Jew.</i>
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<p id="Lu23_11"><b>11. his men of war</b>—his bodyguard.
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<br><br><b>set him at naught,</b> etc.—stung with disappointment at His refusal to amuse him with miracles or answer any of his questions.
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<br><br><b>gorgeous robe</b>—bright robe. If this mean (as sometimes) of shining white, this being the royal color among the Jews, it may have been in derision of His claim to be "King of the Jews." But if so, "He in reality honored Him, as did Pilate with His true title blazoned on the cross" [BENGEL].
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<br><br><b>sent him again to Pilate</b>—instead of releasing him as he ought, having established nothing against Him (<a onclick="return mV('Luk',23,14,15);">Luk 23:14-15</a>). "Thus he implicated himself with Pilate in all the guilt of His condemnation, and with him accordingly he is classed" (<a onclick="return mV('Act',4,27);">Act 4:27</a>) [BENGEL].
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<br><br><b>at enmity</b>—perhaps about some point of disputed jurisdiction, which this exchange of the Prisoner might tend to heal.
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<p id="Lu23_13"><a onclick="return mV('Luk',23,'13-38');">Luk 23:13-38</a>. JESUS AGAIN BEFORE PILATE—DELIVERED UP—LED AWAY TO BE CRUCIFIED.
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<p>(See on JFB for <a href="./Comm/jfb/Mar/Mar015.html#Mr15_6">Mar 15:6-15</a>; and JFB for <a href="./Comm/jfb/Jhn/Jhn019.html#Joh19_2">Joh 19:2-17</a>).
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<p id="Lu23_26"><b>26. Cyrenian</b>—of Cyrene, in Libya, on the north coast of Africa, where were many Jews who had a synagogue at Jerusalem (<a onclick="return mV('Act',6,9,10);">Act 6:9-10</a>, and see <a onclick="return mV('Act',2,10);">Act 2:10</a>). He was "the father of Alexander and Rufus" (<a onclick="return mV('Mar',15,21);">Mar 15:21</a>), probably better known afterwards than himself, as disciples. (See <a onclick="return mV('Rom',16,13);">Rom 16:13</a>).
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<br><br><b>out of the country</b>—and casually drawn into that part of the crowd.
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<br><br><b>laid the cross</b>—"Him they compel to bear His cross," (<a onclick="return mV('Mat',27,32);">Mat 27:32</a>) —sweet compulsion, if it issued in him or his sons <i>voluntarily</i> "taking up <i>their</i> cross!" It would appear that our Lord had first to bear His own cross (<a onclick="return mV('Jhn',19,17);">Jhn 19:17</a>), but being from exhaustion unable to proceed, it was laid on another to bear it "after Him."
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<p id="Lu23_27"><b>27-31. women</b>—not the precious Galilean women (<a onclick="return mV('Luk',23,49);">Luk 23:49</a>), but part of the crowd.
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<p id="Lu23_28"><b>28. not for me,</b> etc.—noble spirit of compassion, rising above His own dread endurances, in tender commiseration of sufferings yet in the distance and far lighter, but <i>without His supports and consolations!</i>
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<p id="Lu23_29">
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<p id="Lu23_30"><b>30. mountains...hills,</b> etc.— (<a onclick="return mV('Hsa',10,8);">Hsa 10:8</a>), flying hither and thither as they did in despair for shelter, during the siege; a very slight premonition of cries of another and more awful kind (<a onclick="return mV('Isa',2,10,19,21);">Isa 2:10, 19, 21</a>; <a onclick="return mV('Rev',6,16,17);">Rev 6:16-17</a>).
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<p id="Lu23_31"><b>31. green tree</b>—that naturally resists the fire.
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<br><br><b>the dry</b>—that attracts the fire, being its proper fuel. The proverb here plainly means: "If such sufferings alight upon the innocent One, the very Lamb of God, what must be in store for those who are provoking the flames?"
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<p id="Lu23_32"><a onclick="return mV('Luk',23,'32-38', '44-46');">Luk 23:32-38, 44-46</a>. CRUCIFIXION AND DEATH OF THE LORD JESUS.
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<p>(See on JFB for <a href="./Comm/jfb/Jhn/Jhn019.html#Joh19_17">Joh 19:17-30</a>).
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<p id="Lu23_39"><a onclick="return mV('Luk',23,'39-43');">Luk 23:39-43</a>. THE TWO THIEVES.
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<p><b>39. railed on him</b>—catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again"; but another voice from the cross shall nobly wipe out this dishonor and turn it to the unspeakable glory of the dying Redeemer.
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<p id="Lu23_40"><b>40. Dost not thou</b>—"thou" is emphatic: "Let others jeer, but dost <i>thou?</i>"
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<br><br><b>fear God</b>—Hast thou no fear of meeting Him so soon as thy righteous Judge? Thou art within an hour or two of eternity, and dost thou spend it in reckless disregard of coming judgment?
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<br><br><b>in the same condemnation</b>—He has been condemned to die, but is it better with thee? Doth even a common lot kindle no sympathy in thy breast?
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<p id="Lu23_41"><b>41. we...justly,</b> etc.—He owns the worst of his crimes and deserts, and would fain shame his fellow into the same.
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<br><br><b>nothing amiss</b>—literally, "out of place"; hence "unnatural"; a striking term here. Our Lord was not charged with <i>ordinary crime,</i> but only with laying claim to office and honors which amounted to blasphemy. The charge of treason had not even a show of truth, as Pilate told His enemies. In this defense then there seems more than meets the eye. "He made Himself the promised Messiah, the Son of God; but in this He 'did nothing amiss'; He ate with publicans and sinners, and bade all the weary and heavy laden come and rest under His wing; but in this He 'did nothing amiss': He claimed to be Lord of the Kingdom of God, to shut it at will, but also to open it at pleasure even to such as we are; but in this He 'did nothing amiss!'" Does His next speech imply <i>less</i> than this? Observe: (1) His frank confession and genuine self-condemnation. (2) His astonishment and horror at the very different state of his fellow's mind. (3) His anxiety to bring him to a better mind while yet there was hope. (4) His noble testimony, not only to the innocence of Jesus, but to all that this implied of the rightfulness of His claims.
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<p id="Lu23_42"><b>42. said unto Jesus,</b> etc.—Observe here (1) The "kingdom" referred to was one <i>beyond the grave;</i> for it is inconceivable that he should have expected Him to come down from the cross to erect any <i>temporal</i> kingdom. (2) This he calls Christ's own (Thy) kingdom. (3) As such, he sees in Christ the absolute right to dispose of that kingdom to whom He pleased. (4) He does not presume to <i>ask</i> a place in that kingdom, though that is what he means, but with a humility quite affecting, just says, "Lord, <i>remember me</i> when," etc. Yet was there mighty faith in that word. If Christ will but "think upon him" (<a onclick="return mV('Neh',5,19);">Neh 5:19</a>), at that august moment when He "cometh into His kingdom," it will do. "Only assure me that then Thou wilt not forget such a wretch as I, that once hung by Thy side, and I am content." Now contrast with this bright act of faith the darkness even of the apostles' minds, who could hardly be got to believe that their Master would die at all, who now were almost despairing of Him, and who when dead had almost buried their hopes in His grave. Consider, too, the man's previous <i>disadvantages</i> and <i>bad life.</i> And then mark how his faith comes out—not in protestations, "Lord, I cannot doubt, I am firmly persuaded that Thou art Lord of a kingdom, that death cannot disannul Thy title nor impede the assumption of it in due time," etc.—but as having no shadow of doubt, and rising above it as a question altogether, he just says, "Lord, remember me <i>when</i> Thou comest," etc. Was ever faith like this exhibited upon earth? It looks as if the brightest crown had been reserved for the Saviour's head at His darkest moment!
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<p id="Lu23_43"><b>43. Jesus said,</b> etc.—The dying Redeemer speaks as if He Himself viewed it in this light. It was a "song in the night." It ministered cheer to His spirit in the midnight gloom that now enwrapt it.
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<br><br><b>Verily I say unto thee</b>—"Since thou speakest as to the king, with kingly authority speak I to thee."
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<br><br><b>To-day</b>—"Thou art prepared for a long delay before I come into My kingdom, but not a day's delay shall there be for thee; thou shalt not be parted from Me even for a moment, but together we shall go, and with Me, ere this day expire, shalt thou be in Paradise" (future bliss, <a onclick="return mV('2Cr',12,4);">2Cr 12:4</a>; <a onclick="return mV('Rev',2,7);">Rev 2:7</a>). Learn (1) How "One is taken and another left"; (2) How easily divine teaching can raise the rudest and worst above the best instructed and most devoted servants of Christ; (3) How <i>presumption</i> and <i>despair</i> on a death hour are equally discountenanced here, the one in the impenitent thief, the other in his penitent fellow.
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<p id="Lu23_47"><a onclick="return mV('Luk',23,'47-56');">Luk 23:47-56</a>. SIGNS AND CIRCUMSTANCES FOLLOWING HIS DEATH—HIS BURIAL.
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<p>(See on JFB for <a href="./Comm/jfb/Mat/Mat027.html#Mt27_51">Mat 27:51-56</a>; JFB for <a href="./Comm/jfb/Mat/Mat027.html#Mt27_62">Mat 27:62-66</a>; and JFB for <a href="./Comm/jfb/Jhn/Jhn019.html#Joh19_31">Joh 19:31-42</a>).
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