Via Emmaus on the Road: Luke 23

Further Resources

  • Questions for Luke 22–John 2 (Week 14)

Luke 23 (ESV)

Jesus Before Pilate

23 Then the whole company of them arose and brought him before Pilate. And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.”

Jesus Before Herod

When Pilate heard this, he asked whether the man was a Galilean. And when he learned that he belonged to Herod’s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. So he questioned him at some length, but he made no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate. 12 And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.

13 Pilate then called together the chief priests and the rulers and the people, 14 and said to them, “You brought me this man as one who was misleading the people. And after examining him before you, behold, I did not find this man guilty of any of your charges against him. 15 Neither did Herod, for he sent him back to us. Look, nothing deserving death has been done by him. 16 I will therefore punish and release him.”

Pilate Delivers Jesus to Be Crucified

18 But they all cried out together, “Away with this man, and release to us Barabbas”— 19 a man who had been thrown into prison for an insurrection started in the city and for murder. 20 Pilate addressed them once more, desiring to release Jesus, 21 but they kept shouting, “Crucify, crucify him!” 22 A third time he said to them, “Why? What evil has he done? I have found in him no guilt deserving death. I will therefore punish and release him.” 23 But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. 24 So Pilate decided that their demand should be granted. 25 He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.

The Crucifixion

26 And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. 27 And there followed him a great multitude of the people and of women who were mourning and lamenting for him. 28 But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ 30 Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ 31 For if they do these things when the wood is green, what will happen when it is dry?”

32 Two others, who were criminals, were led away to be put to death with him. 33 And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. 34 And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments. 35 And the people stood by, watching, but the rulers scoffed at him, saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” 36 The soldiers also mocked him, coming up and offering him sour wine 37 and saying, “If you are the King of the Jews, save yourself!” 38 There was also an inscription over him, “This is the King of the Jews.”

39 One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” 40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” 42 And he said, “Jesus, remember me when you come into your kingdom.” 43 And he said to him, “Truly, I say to you, today you will be with me in paradise.”

The Death of Jesus

44 It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, 45 while the sun’s light failed. And the curtain of the temple was torn in two. 46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last. 47 Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!” 48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 49 And all his acquaintances and the women who had followed him from Galilee stood at a distance watching these things.

Jesus Is Buried

50 Now there was a man named Joseph, from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, 51 who had not consented to their decision and action; and he was looking for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down and wrapped it in a linen shroud and laid him in a tomb cut in stone, where no one had ever yet been laid. 54 It was the day of Preparation, and the Sabbath was beginning. 55 The women who had come with him from Galilee followed and saw the tomb and how his body was laid. 56 Then they returned and prepared spices and ointments.

On the Sabbath they rested according to the commandment.

Soli Deo Gloria!

“But Now”—Learning to Live in the Newness of Christ

photo-1416958672086-951aa7064010 2It has often been observed that the “last days” are not just some future event of tribulation and doom but are instead the days of Christ’s church, inaugurated by his resurrection. Thus, as Acts 2:17 and Hebrews 1:2 teach us, the last days have begun with the finished work of Christ and will culminate when he comes again to consummate what his resurrection began.

Such an observation stands behind the notion of an inaugurated eschatology, the belief that the kingdom of God is already and not yet. Indeed, coming out of the debates with George Eldon Ladd in the mid-twentieth century, evangelical theology has found a large consensus on this fact—the kingdom is not only present and it is not only future; rather the kingdom of God has been inaugurated but awaits its culmination.

Certainly, this view of the kingdom is different than the way the Old Testament Prophets foresaw the coming kingdom. To them the coming of the messiah meant the restoration of Israel’s kingdom, the outpouring of the Spirit, and a new age marked by resurrection and life. What we find in the New Testament, however, is that this new age would come in the midst of the old, and that the last days of the old age would coincide with the era of the church, whereby the people of God would bear witness to Christ’s future return.

Biblical evidence for this two-phased kingdom is found in the Gospels where Jesus speaks of the kingdom as already (Matthew 12:28) and not yet (Matthew 24:35). It is also found in the arrival of the Holy Spirit which has made born again believers new creations in Christ (2 Corinthians 5:17), but without restoring the whole cosmos yet—what Isaiah 65 describes as a new heavens and new earth. Likewise, the resurrection of Christ—the first-fruits of the new creation—indicates a redemptive-historical shift from the old age to the new. And its this resurrection shift that is picked up by certain language in the New Testament.

Beginning with Paul’s speech to in Athens (Acts 17), there are two words that mark the change brought about by Christ’s resurrection. These words are nuni de, “but now.” As Fleming Rutledge observes in her provocative book on Christ’s crucifixion (and resurrection), “this radical newness, this transformation, is epitomized by the very frequent appearance in Paul’s letters and the epistles of Peter of the phrase “but now” (nuni de)” (The Crucifixion60).

Her observation reflects the apocalyptic nature of the New Testament, that the future has invaded the present (to borrow Ladd’s language), the kingdom of heaven has come to earth, and the resurrection of Jesus has marked a new stage in redemptive history. Indeed, the kingdom is not consummated yet, but neither is it absent. And importantly, the presence of the kingdom and the resurrection power of Christ is witnessed through the apocalyptic phrasing “but now.” Continue reading

How the Doctrine of the Trinity Cultivates Church Unity (1 Corinthians 1–2)

 

paulHere is a long-form piece that came from our recent sermon series on 1 Corinthians. While many commentaries do not recognize the trinitarian nature of 1 Corinthians 1–2, Paul highlights doctrines related to each member of the trinity in order foster unity in the church at Corinth. May the Lord grant doctrinal unity to his church, as its members tether themselves to his triune gospel of grace.

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What do you do when a church begins to fight? What do you say when members of the church begin to take sides and misrepresent the other? Where do you turn? What truth(s) do you recall? How do you bring peace to a divided church?

Sadly, many faithful followers of Christ find themselves in churches divided by various doctrines and competing practices. In one church I served controversy broke out concerning the doctrines of election, regeneration and faith, and the extent of the atonement. Or at least, those “doctrines of grace” appeared to be the problem. From my vantage point, those problems were merely used to protect a deeper, darker problem—the baleful commitment for various groups in the church to maintain control over what their church.

Commitment to self-interest in the church is all too common. It appears in modern churches who fracture over various worship styles, and it appears in ancient churches who sought to identify themselves with certain charismatic leaders. It appears on the pages of church history and it is found in Scripture itself, especially in the book of 1 Corinthians. Continue reading