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So, we left off in Luke’s account which said:
23 And they (the Jews) were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.
24 And Pilate gave sentence that it should be as they required.
25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
We then covered the scourging Jesus experienced from the contents of the other Gospels and then after that we pick Luke’s narrative back up.
So, let’s continue to read as Luke now writes at verse 26
Luke 23.32-40
July 19th 2020
Meat
Luke 23:26 And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.
27 And there followed him a great company of people, and of women, which also bewailed and lamented him.
28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.
29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.
30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.
31 For if they do these things in a green tree, what shall be done in the dry?
Let’s cover these verses first – 26 through 31:
Luke 23:26 And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.
We note that there is no mention of the cross being constructed for Jesus specific crucifixion and so in all probability it was one that had been used for others before him. It’s not certain – it could have been brand new, but most likely not.
So, as they came out of the governor’s palace, where he had been treated with extreme cruelty a cross was apparently laid upon him.
And it was apparently too much for him to bear alone. I have always found this little insight so important to our understanding of Jesus the Son of God, that he, in his humanity, after being beaten like he was, was incapable of bearing his own cross to Calvary.
It says so much about the real strength of our Lord and about the focus we ought to have on walking in the faith – it’s not a physical expression, its spiritual, inner, and about the heart.
Of course any mortal man would fall under the demands placed on him but that is not the point – the point is He was the Son of God, and yet God did not see fit to have him be like Hercules or Samson but instead provided another person to step in and assist him with bearing his cross to his place of death.
It also speaks volumes about the faith – that we do rely on others to help “bear our burdens,” that in this world there is a need for other people to be there when we are at our weakest moments, to aid us and assist us in bearing forth the burdens that we face.
In Jesus case this was a man of Cyrene, which was a city of Libya which is in Africa, west of Egypt.
Apparently, there were many Jews there, and they were in the habit, like others, of going frequently to Jerusalem. Since this was Passover his presence is understandable.
Some have him as being a black man which too was entirely possible.
John’s account (in John 19:17) says that Jesus went forth “bearing his cross.” But here Luke says that they laid the cross on Simon that he might bear it after Jesus. There is no contradiction in these accounts.
As we know it was a part of the usual punishment of those who were crucified, that they should bear their own cross to the place of execution. Therefore, it seems that it was laid on Jesus first, and he went forth, as John says, “bearing it.”
However, due to being weak and exhausted, he probably sunk under the heavy burden, and the Roman soldiers grabbed Simon and caused him to bear one end of the cross, as Luke says, “after Jesus.”
The cross was composed of two pieces of wood, one of which was placed upright in the earth, and the other crossed it, after the form of the figure t (which many suggest was a capital T and not the lower case one like we have against our wall).
The upright part was commonly so high that the feet of the person crucified were two or three feet from the ground. On the middle of that upright part there was a small ledge or seat where they could temporarily rest their backsides.
I say temporarily because to rest on the seat a person’s hands had to (in part) bear the weight of the body as a means to pull oneself up on the ledge and then to balance oneself while resting on it.
Due to the pain, weight and stress upon the hands of the crucified and the weight of their body on the narrow ledge, the crucified would bear this position for a short while, and then they would slide off the ledge, which would create a dropping tug against the nails driven through their hands and feet. It goes without saying that this would be utterly excruciating.
The method of getting an adult male up on the cross is not certain and a number of methods have been suggested.
I’m not going to share them because we really aren’t totally sure which are correct.
Additionally, some crosses were made in the shape of an X and the crucified’s legs and arms were stretched out to each point before the lower points of the X were dropped into the earth.
This could have even been the case with the Lord.
Verse 27
27 And there followed him a great company of people, and of women, which also bewailed and lamented him.
A number of Jesus disciples were women, who proved throughout his ministry to be there for him – even after his death – which we will read about.
Additionally, there were women in that day who “professionally” could be seen as “mourners” and they could have been involved here by mourning and shrieking loudly.
It does not appear, though I may be wrong on this, that Jesus mother was following the procession to the cross as John writes the following, mentioning nothing about her presence before.
John 19:25 Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.
In any case, this is what Jesus says to the women who were mourning, apparently while either baring the cross or in a rest from bearing it:
28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.
The term, “Daughters of Jerusalem,” means “Women of Jerusalem” and was a was a common mode of speaking among the Hebrews. And what does he say TO the daughters of Jerusalem?
“Weep for yourselves,”
They were weeping for him and his plight but he redirects their tears with the promise of a coming dire reality:
The reality that their nation, their temple, their priesthood, their favor with the Living God, and all that they had been as a Nation was going to be utterly consumed in the wrath of the Romans.
And he adds:
29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.
These are the very same words that Jesus said to four of the apostles on the Mount of Olives when they asked him what the signs would be for the end of that age and his coming back to them.
Here Jesus levels the same words at these women
The DAYS ARE COMING, he said, meaning: “In short order, in not too many years, the days are coming when they shall say:”
BLESSED are the barren and the womb that never bare and the breasts that do not feed.
This blessed state of being barren in that day is in direct contrast to the “blessed nature of motherhood” long esteemed by the Jews for the most blessed state a woman could enter into.
Not anymore, Jesus says, “so don’t cry and wail for me, women of Jerusalem, the plight that is coming your way that will level you to the dust and the blessed females of the Nation with be without children at all.”
And he adds, appealing to the Hebrew ways of speaking:
30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.
This is language that someone would say that is trying to escape great calamities and judgments – such great calamities that they would have the hills cover them (meaning protect them) from the onslaught.
So great will be the calamities that they will seek for shelter from the storm and will call on the hills to protect them.
In the same vein Isaiah 2:19 says
“And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.”
Similarly, Revelation 6:16-17 says:
16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
17 For the great day of his wrath is come; and who shall be able to stand?
Jesus adds here (to what he says to these women) an interesting line at verse 31, saying:
31 For if they do these things in a green tree, what shall be done in the dry?
While this seems to be a proverbial expression, it speaks directly to the people involved in what was happening when Jesus said it – the Romans.
They had possession of him and they were taking him to be crucified. They were the ones who scourged him mercilessly, and Jesus says that if they did this in the age of “a green tree,” (meaning in a time of peace, when the circumstances surrounding them was not like kindling ready to ignite), imagine what they would do in “the dry,” meaning when things are ready to catch fire?
In the future from this date, the Nation of Israel was going to get into their heads that they could rebel against the Romans.
Little did they know that God was going to exact his punishment upon them for killing his son (and their overall rebellious proud ways) by allowing the Roman armies to have their way with them.
Jesus was essentially saying, “If the Romans do these things to me who is innocent and blameless – with this much force and this much cruelty – JUST wait.”
So, Luke continues – lets read picking it up at verse 32:
32 And there were also two other, malefactors, led with him to be put to death.
33 And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.
36 And the soldiers also mocked him, coming to him, and offering him vinegar,
37 And saying, If thou be the king of the Jews, save thyself.
38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.
39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?
Alright, back to verse 32 where Luke writes:
32 And there were also two other, malefactors, led with him to be put to death.
As we mentioned last week these could either have been separate common criminals (thieves, the KJV says) who did not know each other, two common criminals who did, or as I tend to believe, two men that were in Cahoots with Barabbas and were better described as “robbers.”
Just a personal conjecture.
33 And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
Calvary is a Latin word meaning skull, or place of skulls – Golgotha is its Hebrew equivalent.
It is not known certainly why this name was given to this place though many people say it is because the mount itself resembles (even today) the shape of a human skull.
The most probable opinion, however, is that it was called the place of the skull because it was a place of execution – where malefactors were beheaded or otherwise put to death by crucifixion and their bones remained unburied or unburned.
What is called Mount Calvary is believed to have been located northwest of Jerusalem outside the walls of the city but only a short distance away.
Of course, we know that Jesus was put to death out of the city because according to the Law capital punishments were not allowed within the city walls.
This is one reason why the story of the woman caught in adultery is suspect because one, they were going to stone her (which was not allowed to do according to Roman law) and two, they were going to do in within the confines of Jerusalem – even on the very temple mount.
In any case, Number 15:35,36 and 1st Kings 21:13 detail how those put to death must have it done outside the city walls.
This was also applied to disposal site of the remains of the animals that were sacrificed in the temple – outside the camp. With Christ as the antitype of these animal sacrifices, the writer of Hebrews says:
Hebrews 13:11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
At this point in Luke’s account we are presented with the first of seven statements Jesus makes on the cross. (verse 34)
34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment and cast lots.
This line, Father forgive them for they know not what they do, is seen as a fulfillment of the prophecy in Isaiah 53:12 which says:
“He made intercession for the transgressors.” The prayer was obviously offered for those who were guilty of putting him to death but it is not certain whether he referred to the Jews or to the Roman soldiers at this time. To me it seems like he spoke of the Romans as they were indeed ignorant of who He was and were merely obeying order like they would with any criminal.
Interestingly, Paul says in Acts 3:17 that,
“had they known what they were doing, they would not have crucified the Lord of glory,”
Of course, we learn from Him that it is Christian to pray for those who are “hurting us” ignorantly.
And the prayer is that God would forgive them – which is something unique to the faith – praying for those who harm us to be forgiven.
As I said, this is the first of Jesus seven statements on the cross – and it is first in the chronology of all the statements he makes. The second is also given by Luke which we will cover in a minute.
35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.
There are places in scripture, four in the Old Testament (Exodus 10:3; 2nd Chronicles 34:27; Proverbs 6:3; Micah 6:8)
and others in the New Testament, that speak of believers humbling themselves.
Here was Jesus, God with us, capable of destroying these mockers before him, wagging their heads at him, who in the depths of self-imposed humility, chose to let it happen without rebuke. I am peronally convinced he could have come down from that cross – but chose in utter humility (which was self-imposed) – to remain so that he could continue to save others.
When healthy and walking the earth Jesus said to his disciples in Matthew 18:4:
Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
In Matthew 23:12 he said:
And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
James said in James 4:6 God resisteth the proud, but giveth grace unto the humble.
And three verses later added, “Humble yourselves in the sight of the Lord, and he shall lift you up.”
Finally, the Apostle Peter wrote:
In 1st Peter 5:5-6 Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. (And added)
6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.
The more I live this life, and the more I am in the word, the more import I discover in the principle of our humbling ourselves.
It’s a two-way street, this Christian experience between ourselves and the living God.
He grants his grace, we choose to believe and abide; he gives his Spirit, we choose to receive it and bear its fruits.
He provides knowledge of Himself; we choose to humble ourselves in the face of it – or not.
Here on the cross, in great pain, which has the tendency to put humans in really cross moods, Jesus humbled himself in the face of these mockeries, giving us the ultimate example on how to live the humble life.
It is the holding of our tongues when we could assassinate.
It is stepping aside and letting others take the limelight.
It is turning the cheek, going the extra-mile; it is found in gratitude and praise when we are suffering; it is being little in this world, thinking more highly of the other person – it is mercy, mercy, mercy – and certainly withholding condemnation of others.
In terms of personal characteristics, humility (contrition) is high, high, high on the list for the Son and Daughter of God.
Interestingly, these mockers said of Jesus that “He saved others.”
This seems to refer to his reputation of giving sight to the blind, and raising the dead and not salvation – I think – although perhaps they were referring to His claim to save people according to their faith – but to me the comment speaks to his miracles.
The statement is really ironic – he saved others, but he cannot save himself.
In other words, they say, “He saved others; let him save himself, if he be Christ, the chosen of God.”
And the irony being that AS the Christ, the chosen of God, He proved his identity by NOT saving himself, AND/OR
If he saved Himself he could not have saved others.
And herein lies the difference between earthly kings and their kingdoms and Jesus Christ, King of Kings and Lord of Lords and His Spiritual heavenly Kingdom.
It is built on selflessness and love while earthly kingdoms are built on selfishness!
Of escaping the cross and serving the self.
At this point the Roman soldiers, taking their lead from the Jewish rulers, joined in the fray (verses 36-38)
36 And the soldiers also mocked him, coming to him, and offering him vinegar,
37 And saying, If thou be the king of the Jews, save thyself.
Twice on the cross Jesus is offered vinegar to drink – this appears to be the first time, which is referenced in the other gospels and which he refuses, and the second time he accepts right before he dies.
The first time he is offered vinegar it is mixed with a numbing agent or drug.
Mark says that “they gave him to drink wine mingled with myrrh.” Matthew says Gall or Myrrh– and the two evangelists mean the same thing.
Vinegar was made of light wine rendered acid and was the common drink of the Roman soldiers of that day – this might be called either vinegar or wine in common language.
Myrrh is a bitter substance, produced in Arabia, but is a word that can be used to describe anything bitter as the very meaning of the word is bitterness.
The drink, therefore, was vinegar or wine, rendered bitter by the infusion of a substance probably called wormwood.
The effect of this drink would have been to stupify his senses and it was often given to those crucified to render them insensible to the pains of death.
Our Lord knew this, when he had tasted it, refused to drink it, as he was unwilling to blunt the pains of dying for the sins of the world.
They say that thirst is one of the worst parts of crucifixion – historically speaking, this is one of the primary discomforts. Sadly, here “the living water” was literally dying of thirst, but when offered a drink he refused to consume it.
A fascinating portrayal of being in ultimate control of ones flesh, in my estimation.
Apparently, His very sorrows were necessary for the work of the atonement; and he gave himself up to the unmitigated sufferings of the cross.
This event happened prior to his suffering for sin was complete – which we will talk about next week because after those sufferings were done, He partook of the second offering of vinegar and then gave up his life.
Luke’s verse 38
38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.
John says (John 19:19) that Pilate wrote the title and put it upon the cross.
Probably Pilate wrote it, or caused it to be written, and directed the soldiers to set it up as it was customary for the Romans to list the crime the crucified committed over his head for people to see and learn.
The accusation on which Jesus had been condemned by Pilate, was his claiming to be the King of the Jews. The other evangelists differ in the account of this title.
Mark 15:26 says it was “the King of the Jews.”
Here Luke says “this is the King of the Jews.”
And John 19:19 read, “Jesus of Nazareth the King of the Jews.”
But John says that the title was written in Hebrew, Greek, and Latin so it is not that unlikely that the inscription varied in each of these different languages. Therefore, one evangelist may have translated it from the Hebrew; another from the Greek; a third from the Latin; and a fourth have translated one of the inscriptions a little differently from another.
We could make a big deal about this but the main thrust of each of these titles was that hanging on this cross was “the King of the Jews.”
It was a title that the Jews did not appreciate and they asked Pilate to reword it to say that he claimed to be the King of the Jews but Pilate responded by saying: “I have written what I have written,” making the title so utterly poignant.
Back to Luke 39
39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
Matthew 27:44 says “the thieves cast the same in his teeth,” meaning the thieves then joined in and told him to save himself.
We note that here in Luke’s narrative that first the Jewish leaders said, “save yourself,” then the Roman soldiers said the same, then finally the very thieves placed on each side of him – though Luke reports that one of them said it, Matthew reports that the thieves (plural) both joined in too.
So, we have yet another inconsistency as Luke says that one of them joined in and the other reproved him and was penitent for his own sins.
This takes some conjecture on our part to reconcile the accounts and what has traditionally been done is to say that Luke’s account can be reconciled with Matthew if we believe that, at first, both of them reviled the Savior (as Matthew reports) and then afterwards one of them relented, and became penitent (which Luke reports).
Or perhaps, some suggest, that what one of them said, Matthew attributes to both.
We don’t really know – so why try? I’m fine with believing that they both reported the same thing but in different ways of it happening, because they are human.
In any case, what they say is the same thing as the Jews and the Romans
“If thou be Christ, like you have said you are, save thyself, “and then the thief or thieves add, “and us.”
I want you to pay careful attention to something here – the thieves, at least at this point, wanted Jesus to save them from physical death – that was what saving meant to them.
And because this was their request, he had nothing to do with it. Had the request been, save us from afterlife separation from YHWH, as the request from one of them later became, he would grant it – because this was his focus – to reconcile the world from sin, death and separation from the father.
People place a lot of attention on Jesus saving them from physical pain and death but I got news for you – we are all gonna die and Jesus does NOT prevent anyone from experiencing that.
He even died, for goodness sake.
This is yet another instance of his main purpose and place – to save us from hell and Satan and separation from the Father.
Here in Luke’s account however, where only one of the malefactors railed on Jesus, the other one comes to his aid (at verse 40)
40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?
And we will leave off here and continue with this exchange and the physical death of Jesus next week.
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