King James Version
Luke 23
56 verses with commentary
Jesus Before Pilate
And the whole multitude of them arose, and led him unto Pilate.
View commentary (4 sources)
KJV Study Commentary
<strong>And the whole multitude of them arose, and led him unto Pilate</strong>—The Sanhedrin's night trial concludes with a unanimous verdict of blasphemy (22:71), but they lack authority to execute capital punishment under Roman occupation (John 18:31). The phrase <strong>the whole multitude</strong> (ἅπαν τὸ πλῆθος, <em>hapan to plēthos</em>) emphasizes the corporate guilt of Israel's leadershi...
Read full commentary →Ellicott’s Commentary for English Readers
XXIII.
(1-5) **And the whole multitude of them arose.**—See Notes on Matthew 27:11-14; Mark 15:2-5.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 22 Lu 22:1-6. Conspiracy of the Jewish Authorities to Put Jesus to Death--Compact with Judas.
1-2. (See on Mt 26:1-5.)
Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.
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KJV Study Commentary
<strong>"We found this fellow perverting the nation"</strong> (διαστρέφοντα, <em>diastrephonta</em>)—the verb means "to twist" or "distort," implying Jesus was corrupting Israel's religious and political order. This was a calculated lie; the Sanhedrin knew their religious charge of blasphemy (22:70-71) would not move Pilate, so they manufactured three political accusations.<br><br>The charges were...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **Perverting the nation, and forbidding to give tribute . . .**—St. Luke’s report of the accusation is more definite than that in the other Gospels. The question asked in Luke 20:20-26, was obviously intended to lead up to this; and though then baffled by our Lord’s answer, the priests now brought, backed by false witnesses, the charge for which they had hoped to find evidence in His own words...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 22 Lu 22:1-6. Conspiracy of the Jewish Authorities to Put Jesus to Death--Compact with Judas.
1-2. (See on Mt 26:1-5.)
Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.
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KJV Study Commentary
<strong>Art thou the King of the Jews?</strong>—Pilate's question cuts to the heart of Rome's political concern. The Greek βασιλεὺς τῶν Ἰουδαίων (<em>basileus tōn Ioudaiōn</em>) carried seditious implications under Roman rule, as only Caesar could authorize kings. The charge before Pilate (v. 2) was explicitly political: perverting the nation, forbidding tribute to Caesar, and claiming kingship.<b...
Read full commentary →Ellicott’s Commentary for English Readers
(3) **Thou sayest it.**—Here, as in Luke 22:70 and Matthew 26:64, the formula is one of confession. The fuller narrative of St. John should be compared throughout.
Jamieson-Fausset-Brown Bible Commentary
**3. Then entered Satan, &c.--**but not yet in the full sense. The awful stages of it were these: (1) Covetousness being his master--passion, the Lord let it reveal itself and gather strength by entrusting him with "the bag" (Joh 12:6), as treasurer to Himself and the Twelve. (2) In the discharge of that most sacred trust he became "a thief," appropriating its contents from time to time to his...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →Then said Pilate to the chief priests and to the people, I find no fault in this man.
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KJV Study Commentary
<strong>I find no fault in this man</strong> (οὐδὲν εὑρίσκω αἴτιον, <em>ouden heuriskō aition</em>)—Pilate's first declaration of Jesus's innocence. The Greek <em>aition</em> means 'cause' or 'legal charge,' making this a formal acquittal: 'I find no basis for an accusation.' Luke records Pilate's innocence declaration three times (vv. 4, 14, 22), establishing Jesus's legal blamelessness before Ro...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **I find no fault in this man.**—The Greek term for “fault” is somewhat more technical than the. English, and is almost equivalent to what we call the “count” of an indictment. It may be noted that, as far as the New Testament is concerned, it is peculiar to St. Luke, in this chapter and in Luke 20:40.
Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →And they were the more fierce, saying , He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.
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KJV Study Commentary
<strong>They were the more fierce</strong> (ἐπίσχυον, <em>epischyon</em>)—literally 'they kept insisting more urgently' or 'grew more vehement.' When Pilate's verdict contradicted their agenda, the chief priests intensified their accusations rather than accepting the judgment. Their claim that Jesus <strong>stirreth up the people</strong> (ἀνασείει τὸν λαόν, <em>anaseisei ton laon</em>) ironically...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **Teaching throughout all Jewry.**—This is one of the few passages in which the old English equivalent for Judæa retains its place in the Authorised version (Daniel 5:13); in the Prayer Book version of the Psalms, from the Great Bible (see *Introduction*)*,* we find it in Psalm 76:1. Traces of the general use of the word remain in Shakespeare’s way of speaking of “Herod of Jewry,” and in the O...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**5. money--**"thirty pieces of silver" (Mt 26:15); thirty shekels, the fine payable for man- or maid-servant accidentally killed (Ex 21:32), and equal to between four and five pounds of our money--"a goodly price that I was priced at of them" (Zec 11:13). (See on Joh 19:16.)
Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →Jesus Before Herod
When Pilate heard of Galilee, he asked whether the man were a Galilaean.
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KJV Study Commentary
<strong>He asked whether the man were a Galilaean</strong>—Pilate seizes upon the mention of Galilee as a potential escape from this politically dangerous case. The Greek construction (εἰ ὁ ἄνθρωπος Γαλιλαῖός ἐστιν, <em>ei ho anthrōpos Galilaios estin</em>) frames this as a formal inquiry into jurisdiction. Galilee fell under Herod Antipas's authority, offering Pilate a convenient way to shift res...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **When Pilate heard of Galilee.**—The incident that follows is peculiar to St. Luke, and may have been obtained by him from Manaen or other persons connected with the Herodian household with whom he appears to have come in contact. (See *Introduction.*) It is obvious that Pilate catches at the word in the hope of shifting on another the responsibility of con demning One whom he believed to be ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6. in the absence, &c.--**(See Mt 26:5).
Matthew Henry’s Concise Commentary
**Verses 6-12**
Herod had heard many things of Jesus in Galilee, and out of curiosity longed to see him. The poorest beggar that asked a miracle for the relief of his necessity, was never denied; but this proud prince, who asked for a miracle only to gratify his curiosity, is refused. He might have seen Christ and his wondrous works in Galilee, and would not, therefore it is justly said, Now h...
Read full commentary →And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.
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KJV Study Commentary
<strong>He sent him to Herod</strong>—Pilate's transfer of Jesus to Herod Antipas is unique to Luke's Gospel, demonstrating Luke's careful historical research (1:3). The phrase <strong>belonged unto Herod's jurisdiction</strong> (ἐκ τῆς ἐξουσίας Ἡρῴδου, <em>ek tēs exousias Hērōdou</em>) uses <em>exousia</em>, meaning 'authority' or 'domain'—the same word Jesus used for his own authority to lay dow...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **Unto Herod’s jurisdiction.**—The word is the same as that commonly translated “authority,” but the English exactly expresses its meaning here.
**Who himself also was at Jerusalem.**—It was, of course, no strange thing that the Tetrarch of Galilee, professing Judaism, should come up to keep the Passover in the Holy City. And it is clear that he kept a kind of court there, had his so-called He...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
Lu 22:7-38. Last Passover--Institution of the Supper--Discourse at the Table.
**7. the day of unleavened bread--**strictly the fifteenth Nisan (part of our March and April) after the paschal lamb was killed; but here, the fourteenth (Thursday). Into the difficult questions raised on this we cannot here enter.
Matthew Henry’s Concise Commentary
**Verses 6-12**
Herod had heard many things of Jesus in Galilee, and out of curiosity longed to see him. The poorest beggar that asked a miracle for the relief of his necessity, was never denied; but this proud prince, who asked for a miracle only to gratify his curiosity, is refused. He might have seen Christ and his wondrous works in Galilee, and would not, therefore it is justly said, Now h...
Read full commentary →And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.
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KJV Study Commentary
<strong>Herod...was exceeding glad</strong> (ἐχάρη λίαν, <em>echarē lian</em>)—not the joy of genuine faith but perverse curiosity. Herod <strong>was desirous to see him of a long season</strong> (θέλων ἰδεῖν αὐτόν, <em>thelōn idein auton</em>), having heard of Jesus's miracles since early in his ministry (9:7-9). His desire was to <strong>see some miracle</strong> (σημεῖόν τι ἰδεῖν, <em>sēmeion t...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **He was desirous to see him of a long** season.—The vague feeling of wonder had begun soon after the death of the Baptist. (See Notes on Matthew 14:2; Mark 6:14.) It had its beginning in hearing of wonders; it ended in a desire to see one. It was mingled, possibly, with a feeling of bitter enmity which no miracle could remove. (See Note on Luke 13:31.)
Matthew Henry’s Concise Commentary
**Verses 6-12**
Herod had heard many things of Jesus in Galilee, and out of curiosity longed to see him. The poorest beggar that asked a miracle for the relief of his necessity, was never denied; but this proud prince, who asked for a miracle only to gratify his curiosity, is refused. He might have seen Christ and his wondrous works in Galilee, and would not, therefore it is justly said, Now h...
Read full commentary →Then he questioned with him in many words; but he answered him nothing.
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KJV Study Commentary
<strong>He questioned with him in many words; but he answered him nothing</strong>—Jesus's absolute silence before Herod fulfills Isaiah 53:7: 'He was oppressed, and he was afflicted, yet he opened not his mouth.' The Greek construction (ἐπηρώτα...ἐν λόγοις ἱκανοῖς, αὐτὸς δὲ οὐδὲν ἀπεκρίνατο αὐτῷ, <em>epērōta...en logois hikanois, autos de ouden apekrinato autō</em>) emphasizes the contrast: Herod...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **He answered him nothing.**—We can hardly help asking ourselves what were likely to have been among Herod’s questions. Did the Prisoner who stood before him really claim to be a King? Did He proclaim Himself as the Christ? Was He John the Baptist, risen from the dead? If not, who and what were his earthly parents? The unbroken silence of the Accused must have been strangely impressive at the ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-12**
Herod had heard many things of Jesus in Galilee, and out of curiosity longed to see him. The poorest beggar that asked a miracle for the relief of his necessity, was never denied; but this proud prince, who asked for a miracle only to gratify his curiosity, is refused. He might have seen Christ and his wondrous works in Galilee, and would not, therefore it is justly said, Now h...
Read full commentary →And the chief priests and scribes stood and vehemently accused him.
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KJV Study Commentary
<strong>The chief priests and scribes stood and vehemently accused him</strong> (εἱστήκεισαν...κατηγοροῦντες αὐτόν, <em>heistēkeisan...katēgorountes auton</em>)—their continued presence ensures no escape from execution. The adverb <strong>vehemently</strong> (εὐτόνως, <em>eutonōs</em>, found only here in the NT) means 'vigorously,' 'strenuously,' 'with intense energy.' Their accusations before Her...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **The chief priests and scribes.**—The accusers seem to have accompanied the Accused. There was nothing strange in the presence of the Sadducean members of the higher priestly order, always courting the favour of the powerful, at the court of the Tetrarch. Among the scribes may have been some of the Herodian section (see Notes on Matthew 22:16), who were likely to gain a hearing there, and ha...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**10-13. when ye are entered the city--**He Himself probably stayed at Bethany during the day.
**there shall a man, &c.--**(See on Lu 19:29-32).
Matthew Henry’s Concise Commentary
**Verses 6-12**
Herod had heard many things of Jesus in Galilee, and out of curiosity longed to see him. The poorest beggar that asked a miracle for the relief of his necessity, was never denied; but this proud prince, who asked for a miracle only to gratify his curiosity, is refused. He might have seen Christ and his wondrous works in Galilee, and would not, therefore it is justly said, Now h...
Read full commentary →And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.
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KJV Study Commentary
<strong>Herod with his men of war set him at nought</strong> (ἐξουθενήσας, <em>exouthenēsas</em>)—'treated him with contempt,' 'despised him utterly.' The same verb appears in Psalm 22:6 (LXX): 'I am a worm, and no man; a reproach of men, and despised of the people.' Herod <strong>mocked him</strong> (ἐμπαίξας, <em>empaizas</em>), the prophesied mocking of the Suffering Servant (Isaiah 50:6, Psalm...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **Herod with his men of war.**—Better, perhaps, *troops,* or *soldiers.* The word is the same as that translated “armies” in Matthew 22:7, Acts 23:27; “soldiers” in Acts 23:10.
**Arrayed him in a gorgeous robe.**—Literally, *bright.* The word is used of the angel’s garment, in Acts 10:30; of fine linen, in Revelation 15:6; Revelation 18:4; of crystal, in Revelation 22:1; of a star, in Revelat...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**10-13. when ye are entered the city--**He Himself probably stayed at Bethany during the day.
**there shall a man, &c.--**(See on Lu 19:29-32).
Matthew Henry’s Concise Commentary
**Verses 6-12**
Herod had heard many things of Jesus in Galilee, and out of curiosity longed to see him. The poorest beggar that asked a miracle for the relief of his necessity, was never denied; but this proud prince, who asked for a miracle only to gratify his curiosity, is refused. He might have seen Christ and his wondrous works in Galilee, and would not, therefore it is justly said, Now h...
Read full commentary →And the same day Pilate and Herod were made friends together : for before they were at enmity between themselves.
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KJV Study Commentary
<strong>And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.</strong> This verse records one of the ironies of Christ's passion—two political enemies reconciled through their shared rejection of Jesus. The Greek word <em>egenonto philoi</em> (ἐγένοντο φίλοι, "became friends") indicates a transformation from active hostility to political a...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **Before they were at enmity between themselves.**—The special cause of enmity is not known. Possibly the massacre of the Galileans, mentioned in Luke 13:1, may have had somewhat to do with it. The union of the two in their enmity against Jesus, though not mentioned in the Gospels, is referred to in the first recorded hymn of the Church of Christ (Acts 4:27). Herod, however, it will be noted,...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**10-13. when ye are entered the city--**He Himself probably stayed at Bethany during the day.
**there shall a man, &c.--**(See on Lu 19:29-32).
Matthew Henry’s Concise Commentary
**Verses 6-12**
Herod had heard many things of Jesus in Galilee, and out of curiosity longed to see him. The poorest beggar that asked a miracle for the relief of his necessity, was never denied; but this proud prince, who asked for a miracle only to gratify his curiosity, is refused. He might have seen Christ and his wondrous works in Galilee, and would not, therefore it is justly said, Now h...
Read full commentary →Pilate Delivers Jesus to Be Crucified
And Pilate, when he had called together the chief priests and the rulers and the people,
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KJV Study Commentary
<strong>Pilate, when he had called together the chief priests and the rulers and the people</strong>—Having received Jesus back from Herod, Pilate assembles a public tribunal. The threefold designation (chief priests, rulers, people) represents all strata of Jewish society, emphasizing the collective nature of the rejection. The Greek <em>synkalesámenos</em> (having called together) suggests forma...
Read full commentary →Ellicott’s Commentary for English Readers
(13-23) **And Pilate, when he had called together** . . .-See Notes on Matthew 27:15-23; Mark 15:6-14. The first summons to the members of the Council, and the reference to Herod’s examination of the Prisoner are, as the sequel of the previous incident, peculiar to St. Luke.
Jamieson-Fausset-Brown Bible Commentary
**10-13. when ye are entered the city--**He Himself probably stayed at Bethany during the day.
**there shall a man, &c.--**(See on Lu 19:29-32).
Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:
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KJV Study Commentary
<strong>Ye have brought this man unto me, as one that perverteth the people</strong>—Pilate recounts the formal charge: <em>apostrephonta ton laon</em> (turning the people away, perverting the nation). His phrase <strong>I, having examined him before you</strong> (ἀνακρίνας ἐνώπιον ὑμῶν, <em>anakrinas enōpion hymōn</em>) emphasizes thorough judicial investigation—<em>anakrinas</em> means 'examined...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**14-18. the hour--**about six P.M. Between three and this hour the lamb was killed (Ex 12:6, Margin)
Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.
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KJV Study Commentary
<strong>No, nor yet Herod: for I sent you to him</strong>—Pilate invokes Herod's examination as corroborating evidence of innocence. The phrase <strong>nothing worthy of death is done unto him</strong> (οὐδὲν ἄξιον θανάτου ἐστὶν πεπραγμένον αὐτῷ, <em>ouden axion thanatou estin pepragmenon autō</em>) employs the perfect passive participle <em>pepragmenon</em>—'has been done' with ongoing results. P...
Read full commentary →Ellicott’s Commentary for English Readers
(15) **I sent you to him.**—The better MSS. give, “he sent him back to us.”
**Nothing worthy of death is done unto him.**—Better, *is done by Him.* The translators appear to have mistaken the construction, and to have taken the words as meaning “nothing worthy of death has been done to—*i.e.,* against—Herod.” The error is common to all the English versions.
Jamieson-Fausset-Brown Bible Commentary
**14-18. the hour--**about six P.M. Between three and this hour the lamb was killed (Ex 12:6, Margin)
Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →I will therefore chastise him, and release him.
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KJV Study Commentary
<strong>I will therefore chastise him, and release him</strong>—Pilate's compromise exposes judicial corruption. The Greek <em>paideusas</em> (chastise) means 'discipline,' 'punish,' often through scourging (flagellation). John 19:1 describes this brutal flogging. Pilate's logic is perverse: 'I find him innocent, therefore I will torture him.' This attempted middle ground—satisfying bloodlust with...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **I will therefore chastise him.**—The primary meaning of the word was to correct as children are corrected, thence to use the rod, as in Proverbs 19:18; Proverbs 29:17. As used here it implied the Roman punishment of scourging. Pilate was here, as throughout, halting between two opinions, convinced of the innocence of the Accused, yet afraid to oppose the people. Would it not be enough, he t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**14-18. the hour--**about six P.M. Between three and this hour the lamb was killed (Ex 12:6, Margin)
Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →(For of necessity he must release one unto them at the feast.)
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KJV Study Commentary
<strong>For of necessity he must release one unto them at the feast</strong>—This parenthetical note explains the custom underlying Pilate's strategy. The phrase <strong>of necessity</strong> (ἀνάγκην, <em>anankēn</em>) indicates established obligation, though no Roman law mandated this practice. The Passover amnesty custom (also mentioned in Matthew 27:15, Mark 15:6, John 18:39) allowed the peopl...
Read full commentary →Ellicott’s Commentary for English Readers
(17) **For of necessity he must release one unto them.**—Literally, *he had a necessity.* The better MSS. are singularly divided as to this verse. Most omit it altogether. One, followed by some of the versions, has it after Luke 23:19. It would seem probable from these facts that the narrative was originally written without it, that it was then felt that the release of Barabbas required an explana...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**14-18. the hour--**about six P.M. Between three and this hour the lamb was killed (Ex 12:6, Margin)
Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →And they cried out all at once, saying, Away with this man, and release unto us Barabbas:
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KJV Study Commentary
<strong>The Crowd's Unanimous Rejection:</strong> This verse captures one of history's most tragic moments—the Jewish crowd's unified demand for Jesus's crucifixion. The Greek phrase "<em>anekragon de pamplethei</em>" (ἀνέκραγον δὲ παμπληθεὶ) means "they cried out all together" or "all at once," emphasizing the unanimous, mob-like nature of the outcry. The verb "<em>anekragon</em>" (ἀνέκραγον) sug...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**14-18. the hour--**about six P.M. Between three and this hour the lamb was killed (Ex 12:6, Margin)
Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →(Who for a certain sedition made in the city, and for murder, was cast into prison.)
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KJV Study Commentary
<strong>Who for a certain sedition made in the city, and for murder, was cast into prison</strong>—Luke's description of Barabbas emphasizes violent criminality. The Greek <em>stasis</em> (sedition) means 'insurrection,' 'uprising,' 'rebellion'—precisely what the Jewish leaders falsely accused Jesus of doing (23:2). Barabbas stood guilty of actual sedition against Rome; Jesus was innocent of it ye...
Read full commentary →Ellicott’s Commentary for English Readers
(19) **Who for a certain sedition.**—St. Luke’s and St. Mark’s accounts agree more closely than the others. St. John alone speaks of Barabbas as a “robber;” St. Matthew merely calls him a “notable prisoner.”
Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →Pilate therefore, willing to release Jesus, spake again to them.
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KJV Study Commentary
<strong>Pilate therefore, willing to release Jesus, spake again to them</strong>—The word <strong>willing</strong> (θέλων, <em>thelōn</em>) indicates genuine desire, though weak resolve. This is Pilate's repeated attempt to free Jesus despite mounting pressure. The phrase <strong>spake again</strong> (προσεφώνησεν, <em>prosephōnēsen</em>) suggests he 'called out to' or 'addressed' the crowd, attem...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →But they cried, saying, Crucify him, crucify him.
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KJV Study Commentary
The crowd's demand: 'But they cried, saying, Crucify him, crucify him.' The verb 'cried' (ἐπεφώνουν, epephōnoun) indicates loud, repeated shouting. Their demand is emphatic through repetition: 'Crucify him, crucify him' (Σταύρου σταύρου αὐτόν, Staurou staurou auton). Crucifixion was Rome's most shameful, agonizing execution—reserved for slaves and worst criminals. That crowds demand this for Jesus...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
21-22. (See on Joh 13:21, &c.).
Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.
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KJV Study Commentary
<strong>And he said unto them the third time</strong>—Pilate's threefold appeal mirrors Peter's threefold denial (22:61) and anticipates Jesus's threefold question to Peter after resurrection (John 21:15-17). His question, <strong>Why, what evil hath he done?</strong> (τί γὰρ κακὸν ἐποίησεν οὗτος; <em>ti gar kakon epoiēsen houtos</em>), demands specific wrongdoing—'What evil did this one do?' The ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
21-22. (See on Joh 13:21, &c.).
Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.
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KJV Study Commentary
<strong>They were instant with loud voices</strong> (ἐπέκειντο φωναῖς μεγάλαις, <em>epekeinto phōnais megalais</em>)—literally 'they kept pressing upon him with great voices,' 'they were urgent/insistent.' The imperfect tense indicates continuous action—relentless pressure. Their demand: <strong>requiring that he might be crucified</strong> (αἰτούμενοι αὐτὸν σταυρωθῆναι, <em>aitoumenoi auton staur...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **They were instant.**—Literally, *they pressed upon Him.* As the adjective is almost passing into the list of obsolescent words, it may be well to remind the reader that it has the force of “urgent.” So we have “instant in prayer” (Romans 12:12), “be instant in season, out of season” (2Timothy 4:2).
**And of the chief priests.**—The words are omitted in many of the best MSS.
Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →And Pilate gave sentence that it should be as they required. gave: or, assented
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KJV Study Commentary
Pilate's decision: 'And Pilate gave sentence that it should be as they required.' Despite finding Jesus innocent (vv. 4, 14, 22), 'Pilate gave sentence' (Πιλᾶτος ἐπέκρινεν, Pilatos epekrinen, Pilate decided/pronounced judgment) 'that it should be as they required' (γενέσθαι τὸ αἴτημα αὐτῶν, genesthai to aitēma autōn, that their demand be granted). Pilate had authority to release Jesus but lacked c...
Read full commentary →Ellicott’s Commentary for English Readers
(24-28) **And Pilate gave sentence.**—See Notes on Matthew 27:24-30; Mark 15:15-19. St. Luke’s account is here the briefest of the four, St. John’s by far the fullest. Here we read nothing of the outrages of Pilate’s troops, the purple robe, and the crown of thorns. The omissions are significant, in conjunction with that which is peculiar to him, as pointing to the sources of his information. Thos...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-30. there was--**or "had been," referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole paschal arrangements committed to two of the Twelve. (See on Mr 10:42-45.)
Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →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.
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KJV Study Commentary
<strong>He released unto them him that for sedition and murder was cast into prison</strong>—The guilty goes free. Barabbas, condemned for rebellion and murder (v. 19), receives amnesty while the innocent Lamb faces execution. The Greek construction emphasizes the contrast: <em>ton dia stasin kai phonon beblēmenon eis phylakēn</em> (the one thrown into prison because of insurrection and murder) ve...
Read full commentary →Ellicott’s Commentary for English Readers
(25) **Whom they had desired.**—Better, *whom they were asking for.* The tense is imperfect, not pluperfect, and implies that the cries were still continuing.
Jamieson-Fausset-Brown Bible Commentary
**24-30. there was--**or "had been," referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole paschal arrangements committed to two of the Twelve. (See on Mr 10:42-45.)
Matthew Henry’s Concise Commentary
**Verses 13-25**
The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong...
Read full commentary →The Crucifixion
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.
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KJV Study Commentary
<strong>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.</strong> Simon of Cyrene (modern Libya in North Africa) was likely a Diaspora Jew coming to Jerusalem for Passover. The Greek <em>epilambanō</em> (ἐπιλαμβάνω, "laid hold upon") indicates forcible compulsion—Roman soldiers impress...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-30. there was--**or "had been," referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole paschal arrangements committed to two of the Twelve. (See on Mr 10:42-45.)
Matthew Henry’s Concise Commentary
**Verses 26-31**
We have here the blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. Though many reproached and reviled him, yet some pitied him. But the death of Christ was his victory and triumph over his enemies: it was our deliverance, the purchase of eternal life for us. Therefore weep not for him, but let us weep for our own sins, and the sins of our childr...
Read full commentary →And there followed him a great company of people, and of women, which also bewailed and lamented him.
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KJV Study Commentary
This verse captures a poignant moment on Jesus' path to Calvary. The phrase <strong>"there followed him"</strong> (<em>ēkolouthei</em>) uses the imperfect tense in Greek, indicating continuous action—they kept following. The group consisted of <strong>"a great company of people"</strong> (<em>polu plēthos tou laou</em>), emphasizing a large multitude, contrasting with the disciples who had fled.<b...
Read full commentary →Ellicott’s Commentary for English Readers
(27) **A great company of people, and of women.**—Here, again, we come across a characteristic incident peculiar to St. Luke, and obviously derived from the devout women to whom we have traced so many facts which he alone records. (See *Introduction.*)* “*Daughters of Jerusalem” were there, as our Lord’s words show—perhaps one of the sisterhoods which were formed in that city for mitigating the su...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-30. there was--**or "had been," referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole paschal arrangements committed to two of the Twelve. (See on Mr 10:42-45.)
Matthew Henry’s Concise Commentary
**Verses 26-31**
We have here the blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. Though many reproached and reviled him, yet some pitied him. But the death of Christ was his victory and triumph over his enemies: it was our deliverance, the purchase of eternal life for us. Therefore weep not for him, but let us weep for our own sins, and the sins of our childr...
Read full commentary →But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.
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KJV Study Commentary
<strong>But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.</strong> Amid His own agony, Jesus demonstrated compassion for those mourning Him. The address "Daughters of Jerusalem" (<em>thygateres Ierousalēm</em>, θυγατέρες Ἰερουσαλήμ) was a tender, affectionate term designating the women as covenant people of the holy city. Yet...
Read full commentary →Ellicott’s Commentary for English Readers
(28) **Daughters of Jerusalem.**—It is characteristic of the tenderness of our Lord’s sympathy that these were the first words recorded as coming from His lips after He left the presence of Pilate. The mocking, the scourging, the spitting, had all been borne in silence. Now He speaks, and His thoughts are of the far-off sufferings of others, rather than of those that were then falling upon Himself...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-30. there was--**or "had been," referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole paschal arrangements committed to two of the Twelve. (See on Mr 10:42-45.)
Matthew Henry’s Concise Commentary
**Verses 26-31**
We have here the blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. Though many reproached and reviled him, yet some pitied him. But the death of Christ was his victory and triumph over his enemies: it was our deliverance, the purchase of eternal life for us. Therefore weep not for him, but let us weep for our own sins, and the sins of our childr...
Read full commentary →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.
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KJV Study Commentary
<strong>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.</strong> This verse pronounces a shocking reversal of cultural values. In Jewish culture, barrenness was considered a curse and childbearing a blessing (Genesis 1:28, Psalm 127:3-5). The phrase "the days are coming" (<em>erchontai hēmerai...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **Blessed are the barren.**—We must enter into all the passionate desire of Israelite women for offspring, as we see it, *e.g.,* in Rachel (Genesis 30:1) and in Hannah (1Samuel 1:10-11), in order to estimate the strangeness of such a beatitude. With some of those who heard it, its force may have been emphasised by its contrast between it and the blessing which had been once uttered by a woman...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-30. there was--**or "had been," referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole paschal arrangements committed to two of the Twelve. (See on Mr 10:42-45.)
Matthew Henry’s Concise Commentary
**Verses 26-31**
We have here the blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. Though many reproached and reviled him, yet some pitied him. But the death of Christ was his victory and triumph over his enemies: it was our deliverance, the purchase of eternal life for us. Therefore weep not for him, but let us weep for our own sins, and the sins of our childr...
Read full commentary →Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.
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KJV Study Commentary
<strong>Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.</strong> This verse quotes Hosea 10:8, applying its prophetic judgment to Jerusalem's coming destruction. The desperation expressed—calling for mountains to crush and hills to bury—indicates terror so extreme that instant death by earthquake seems preferable to facing inevitable calamity. The Greek <em>a...
Read full commentary →Ellicott’s Commentary for English Readers
(30) **Then shall they begin to say to the mountains.**—The imagery was natural in a limestone country such as Judæa, subject to earthquakes. Commonly, such catastrophes were dreaded, and men prayed against them. The time was coming when the dens and caves which usually offered a place of refuge from invading armies (Isaiah 2:19) would prove insufficient, and men would cry, as they had done of old...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-30. there was--**or "had been," referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole paschal arrangements committed to two of the Twelve. (See on Mr 10:42-45.)
Matthew Henry’s Concise Commentary
**Verses 26-31**
We have here the blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. Though many reproached and reviled him, yet some pitied him. But the death of Christ was his victory and triumph over his enemies: it was our deliverance, the purchase of eternal life for us. Therefore weep not for him, but let us weep for our own sins, and the sins of our childr...
Read full commentary →For if they do these things in a green tree, what shall be done in the dry?
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KJV Study Commentary
<strong>For if they do these things in a green tree, what shall be done in the dry?</strong> This proverbial saying employs agricultural imagery to teach a profound theological principle. The "green tree" (<em>hygro xýlo</em>, ὑγρῷ ξύλῳ, "moist/living wood") represents Jesus—innocent, righteous, full of spiritual life. The "dry" tree (<em>xēro</em>, ξηρῷ, "dried/dead wood") represents guilty Jerus...
Read full commentary →Ellicott’s Commentary for English Readers
(31) **If they do these things in a green tree.**—The word for “tree” primarily meant “wood” or “timber,” the tree cut down. In later Greek, however, as, *e.g.,* in Revelation 2:7; Revelation 22:2; Revelation 22:14; Revelation 22:19, it was used for “tree.” The “green tree” is, therefore, that which is yet living, capable of bearing fruit; the “dry,” that which is barren, fruitless, withered, fit ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**31-34. Simon, Simon--**(See on Lu 10:41).
**desired to have--**rather, "hath obtained you," properly "asked and obtained"; alluding to Job (Job 1:6-12; 2:1-6), whom he solicited and obtained that he might sift him as wheat, insinuating as "the accuser of the brethren" (Re 12:10), that he would find chaff enough in his religion, if indeed there was any wheat at all.
**you--**not Peter only, b...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 26-31**
We have here the blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. Though many reproached and reviled him, yet some pitied him. But the death of Christ was his victory and triumph over his enemies: it was our deliverance, the purchase of eternal life for us. Therefore weep not for him, but let us weep for our own sins, and the sins of our childr...
Read full commentary →And there were also two other, malefactors, led with him to be put to death.
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KJV Study Commentary
<strong>And there were also two other, malefactors, led with him to be put to death.</strong> The term "malefactors" (<em>kakourgoi</em>, κακοῦργοι) means "evil-doers" or "criminals," likely bandits or insurrectionists. The word appears only here and in Luke 23:33, 39, emphasizing their genuine guilt in contrast to Jesus' innocence. Their crucifixion with Christ fulfilled Isaiah 53:12: "He was num...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**31-34. Simon, Simon--**(See on Lu 10:41).
**desired to have--**rather, "hath obtained you," properly "asked and obtained"; alluding to Job (Job 1:6-12; 2:1-6), whom he solicited and obtained that he might sift him as wheat, insinuating as "the accuser of the brethren" (Re 12:10), that he would find chaff enough in his religion, if indeed there was any wheat at all.
**you--**not Peter only, b...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 32-43**
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardene...
Read full commentary →Jesus Crucified Between Two Criminals
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: or, The place of a skull
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KJV Study Commentary
The crucifixion: '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.' The location: 'Calvary' (Κρανίον, Kranion, Latin Calvaria, meaning skull), elsewhere called Golgotha (Aramaic for skull). The act: 'there they crucified him' (ἐσταύρωσαν αὐτόν, estaurōsan auton)—simple, stark statement of...
Read full commentary →Ellicott’s Commentary for English Readers
(33) **The place, which is called Calvary.**—On the place and name, see Note on Matthew 27:33. As a matter of translation, it would clearly have been better either to give the Greek form (*Cranion*)*,* or its meaning (= “skull”) in English. The Vulgate, however, had given *Calvarium,* and that word had taken so strong a hold on men’s minds, that it was apparently thought better, as in all the Engl...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**31-34. Simon, Simon--**(See on Lu 10:41).
**desired to have--**rather, "hath obtained you," properly "asked and obtained"; alluding to Job (Job 1:6-12; 2:1-6), whom he solicited and obtained that he might sift him as wheat, insinuating as "the accuser of the brethren" (Re 12:10), that he would find chaff enough in his religion, if indeed there was any wheat at all.
**you--**not Peter only, b...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 32-43**
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardene...
Read full commentary →Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
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KJV Study Commentary
From the cross, Jesus prays: 'Father, forgive them; for they know not what they do.' This prayer for His executioners demonstrates divine love's extent—forgiving those actively murdering Him. The phrase 'they know not what they do' doesn't excuse their sin but explains it—they didn't fully comprehend they were crucifying the Son of God. This prayer models Jesus' teaching to love enemies (Luke 6:27...
Read full commentary →Ellicott’s Commentary for English Readers
(34) **Father, forgive them; for they know not what they do.**—Again, the silence is broken, not by the cry of anguish or sigh of passionate complaint, but by words of tenderest pity and intercession. It is well, however, that we should remember who were the primary direct objects of that prayer. Not Pilate, for he knew that he had condemned the innocent; not the chief priests and scribes, for the...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**31-34. Simon, Simon--**(See on Lu 10:41).
**desired to have--**rather, "hath obtained you," properly "asked and obtained"; alluding to Job (Job 1:6-12; 2:1-6), whom he solicited and obtained that he might sift him as wheat, insinuating as "the accuser of the brethren" (Re 12:10), that he would find chaff enough in his religion, if indeed there was any wheat at all.
**you--**not Peter only, b...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 32-43**
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardene...
Read full commentary →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.
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KJV Study Commentary
<strong>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.</strong> The scene divides into two groups: passive spectators and active mockers. "The people stood beholding" (<em>ho laos heistēkei theōrōn</em>, ὁ λαὸς εἱστήκει θεωρῶν)—the crowd watched, stunned into silence, perhaps sensing they...
Read full commentary →Ellicott’s Commentary for English Readers
(35) **And the rulers also with them derided him.**—St. Luke uses the generic term for the members of the Sanhedrin, whom St. Matthew particularises as “chief priests, scribes, and elders.” The verb is the same as in 16:14, and implies the curled lip and distended nostril of scorn.
**He saved others.**—The words were, like those of Caiaphas (John 11:50), an unconscious prophecy, in part also an ad...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**35-38. But now--**that you are going forth not as before on a temporary mission, provided for without purse or scrip, but into scenes of continued and severe trial, your methods must be different; for purse and scrip will now be needed for support, and the usual means of defense.
Matthew Henry’s Concise Commentary
**Verses 32-43**
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardene...
Read full commentary →And the soldiers also mocked him, coming to him, and offering him vinegar,
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KJV Study Commentary
<strong>And the soldiers also mocked him, coming to him, and offering him vinegar.</strong> The soldiers' mockery added a Gentile voice to the Jewish rulers' scorn, fulfilling Psalm 22:7-8: "All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the LORD that he would deliver him." The verb "mocked" (<em>enepaixan</em>, ἐνέπαιξαν) means to ridicu...
Read full commentary →Ellicott’s Commentary for English Readers
(36) **Offering him vinegar.**—Not even the prayer for their forgiveness had touched the hearts of the soldiers. But still, they knew not what they did, and did but follow, after their nature, in the path in which others led the way. Possibly too, rude as their natures were, there was a touch of rough kindliness mingling in their mockery, as shown in the offer of the vinegar, or sour wine, which t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**35-38. But now--**that you are going forth not as before on a temporary mission, provided for without purse or scrip, but into scenes of continued and severe trial, your methods must be different; for purse and scrip will now be needed for support, and the usual means of defense.
Matthew Henry’s Concise Commentary
**Verses 32-43**
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardene...
Read full commentary →And saying, If thou be the king of the Jews, save thyself.
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KJV Study Commentary
<strong>And saying, If thou be the king of the Jews, save thyself.</strong> The soldiers' taunt echoed Satan's temptations in the wilderness (Luke 4:3, 9): "<em>If</em> thou be the Son of God..." Both temptations challenged Christ to prove His identity through self-preservation and spectacular demonstration. The conditional "if" (<em>ei</em>, εἰ) casts doubt on Jesus' kingship—"if you really are k...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**35-38. But now--**that you are going forth not as before on a temporary mission, provided for without purse or scrip, but into scenes of continued and severe trial, your methods must be different; for purse and scrip will now be needed for support, and the usual means of defense.
Matthew Henry’s Concise Commentary
**Verses 32-43**
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardene...
Read full commentary →And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.
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KJV Study Commentary
<strong>And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.</strong> The "superscription" (<em>epigraphē</em>, ἐπιγραφή) was the <em>titulus</em>—a placard stating the criminal's offense, displayed to warn others and justify the execution. Pilate ordered it written in three languages: Greek (the language of culture and commerce),...
Read full commentary →Ellicott’s Commentary for English Readers
(38) **And a superscription.**—See Note on Matthew 27:38.
Jamieson-Fausset-Brown Bible Commentary
**35-38. But now--**that you are going forth not as before on a temporary mission, provided for without purse or scrip, but into scenes of continued and severe trial, your methods must be different; for purse and scrip will now be needed for support, and the usual means of defense.
Matthew Henry’s Concise Commentary
**Verses 32-43**
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardene...
Read full commentary →And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
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KJV Study Commentary
<strong>And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.</strong> The term "railed" (<em>eblasphēmei</em>, ἐβλασφήμει) means to blaspheme, revile, or speak abusively—the imperfect tense indicates continuous action. Despite his own agony, this criminal directed sustained verbal abuse at Jesus, joining the mockers rather than seeking mercy. ...
Read full commentary →Ellicott’s Commentary for English Readers
(39) **And one of the malefactors.**—The incident that follows is singularly characteristic of St. Luke. If we ask how he came to know what the other Gospels pass over, we may, I think, find his probable informants once more in the devout women who followed Jesus to the place of Crucifixion, and who stood near enough to the cross to hear what was then spoken. The word for “hanged” is used by St. L...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
Lu 22:39-46. Agony in the Garden.
**39. as ... wont--**(See Joh 18:2).
Matthew Henry’s Concise Commentary
**Verses 32-43**
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardene...
Read full commentary →But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?
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KJV Study Commentary
<strong>But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?</strong> The repentant thief's first recorded words constitute a theological rebuke. "Answering" (<em>apokritheis</em>, ἀποκριθεὶς) and "rebuked" (<em>epetimēsen</em>, ἐπετίμησεν, the same verb used when Jesus rebuked demons and storms) indicates authoritative correction. Despite ...
Read full commentary →Ellicott’s Commentary for English Readers
(40) **But the other answering rebuked him.**—On the legends connected with the penitent thief, see Notes on Matthew 27:44. Dysmas, or Titus, as they name him, had once before looked on the face of the Christ. He had been one of a band of robbers that attacked the holy travellers in their flight from Bethlehem, and had then pleaded for their lives. The Virgin Mother had blessed him. The child Chri...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**40. the place--**the Garden of Gethsemane, on the west or city side of the mount. Comparing all the accounts of this mysterious scene, the facts appear to be these: (1) He bade nine of the Twelve remain "here" while He went and prayed "yonder." (2) He "took the other three, Peter, James, and John, and began to be sore amazed [appalled], sorrowful, and very heavy [oppressed], and said, My soul is...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 32-43**
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardene...
Read full commentary →And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
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KJV Study Commentary
<strong>And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.</strong> The repentant thief's confession demonstrates three essential elements of saving faith. First, admission of personal guilt: "we indeed justly" (<em>hēmeis men dikaiōs</em>, ἡμεῖς μὲν δικαίως)—"we justly/righteously [suffer]." The adverb <em>dikaiōs</em> (δικαίως) means "justly, ...
Read full commentary →Ellicott’s Commentary for English Readers
(41) **This man hath done nothing amiss.**—The confident assertion may have rested on previous knowledge of our Lord’s life and character, or on some report that had reached him on his way to Golgotha, or on Pilate’s confession that he found no fault in Him.
Matthew Henry’s Concise Commentary
**Verses 32-43**
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardene...
Read full commentary →And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
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KJV Study Commentary
<strong>Lord, remember me when thou comest into thy kingdom</strong> (Κύριε, μνήσθητί μου ὅταν ἔλθῃς εἰς τὴν βασιλείαν σου)—In the Greek, <em>mnēsthēti</em> means 'remember,' but carries the Hebrew sense of covenant faithfulness and active intervention, not mere mental recall. This dying criminal, witnessing Jesus crucified as 'King of the Jews,' perceives the kingdom's reality beyond the cross.<b...
Read full commentary →Ellicott’s Commentary for English Readers
(42) **Lord, remember me when thou comest into thy kingdom.**—More accurately, *in Thy kingdom.* There is something singularly touching in the trust implied in the form of the appeal. He asks for no special boon, no place on the right hand or on the left; no room in the King’s palace. He is content not to be forgotten, certain that if the King remember him at all, it will be with thoughts of tende...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 32-43**
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardene...
Read full commentary →And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
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KJV Study Commentary
<strong>And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.</strong> The crucified thief receives Christianity's most stunning gospel promise. <em>Amēn legō soi</em> (ἀμὴν λέγω σοι)—Christ's solemn oath formula—introduces unconditional assurance. The placement of <strong>To day</strong> (<em>sēmeron</em>, σήμερον) demolishes purgatory and soul-sleep: immediat...
Read full commentary →Ellicott’s Commentary for English Readers
(43) **To day shalt thou be with me in paradise.**—We have first to consider the word, then the thought expressed by it. The former first appears as a Persian word applied to land enclosed as a park or garden for a king or satrap. As such it meets us often in Xenophon’s *Anabasis* (i. 2, § 7; 4, § 9, *et al.*)*.* Finding it so used, the LXX. translators used it in Song of Solomon 4:13; Ecclesiaste...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 32-43**
As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardene...
Read full commentary →The Death of Jesus
And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. earth: or, land
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KJV Study Commentary
Supernatural darkness: 'And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.' The timing: 'the sixth hour' (ἕκτη ὥρα, hektē hōra) was noon; 'the ninth hour' (ἐνάτης ὥρας, enatēs hōras) was 3 PM. For three hours, 'darkness over all the earth' (σκότος ἐγένετο ἐφ' ὅλην τὴν γῆν, skotos egeneto eph' holēn tēn gēn) covered the land. This wasn't natural eclip...
Read full commentary →Ellicott’s Commentary for English Readers
(44-46) **And it was about the sixth hour.**—See Notes on Matthew 27:45-50; Mark 15:33-37. We can only conjecturally account for the omission of the “ELI, ELI, LAMA SABACHTHANI,” so prominent in the other two reports; but it is at least conceivable, assuming the same sources of information as before, that the women who stood by the cross may have shrunk from repeating words so terrible, and have l...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →And the sun was darkened, and the veil of the temple was rent in the midst.
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KJV Study Commentary
The veil torn: 'And the sun was darkened, and the veil of the temple was rent in the midst.' Parallel to v. 44, Luke notes 'the sun was darkened' (ἐσκοτίσθη ὁ ἥλιος, eskotisthē ho hēlios). Then a second supernatural event: 'the veil of the temple was rent in the midst' (ἐσχίσθη... τὸ καταπέτασμα τοῦ ναοῦ μέσον, eschisthē... to katapetasma tou naou meson). This veil separated the Holy of Holies fro...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.
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KJV Study Commentary
Jesus' final words: 'Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.' The prayer quotes Psalm 31:5, a bedtime prayer of trust. Jesus consciously, voluntarily surrendered His spirit—He wasn't killed; He laid down His life (John 10:18). The address 'Father' maintains intimate relationship even in death. 'Commend' (Greek 'paratithēmi,' παρατίθημι) means to depo...
Read full commentary →Ellicott’s Commentary for English Readers
(46) **And when Jesus had cried with a loud voice, he said. . . .—**Better. *And Jesus cried with a loud voice, and said* . . . The English text emphasises too strongly the distinctness of the act, possibly with the implied suggestion that the cry might have consisted of the words which St. Luke does not report. On the other hand, the other Gospels make the “great cry” immediately precede death.
*...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
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KJV Study Commentary
<strong>Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.</strong> This confession from a Roman soldier represents one of the most powerful testimonies at the cross. The Greek word <em>hekatontarchēs</em> (ἑκατοντάρχης, "centurion") identifies him as a hardened military commander of 100 men, likely present at countless executions. Yet witnessin...
Read full commentary →Ellicott’s Commentary for English Readers
(47-49) **Now when the centurion saw what was done . . .**—See Notes on Matthew 27:54-55; Mark 15:40-41. The phrase “glorified God” is, as has been noticed already (Luke 5:25), specially characteristic of St. Luke. The substitution of “this was a righteous man,” for “this was the Son of God,” may, perhaps, have originated in a wish to express the exact measure, and not more, of the sense in which ...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.
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KJV Study Commentary
<strong>And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.</strong> Following Christ's death, the crowd's response shifts dramatically. The phrase <strong>smote their breasts</strong> (τύπτοντες τὰ στήθη, <em>typtontes ta stēthē</em>) describes the ancient gesture of mourning and grief—striking the chest with closed fists. ...
Read full commentary →Ellicott’s Commentary for English Readers
(48) **To that sight.**—The word is used by St. Luke-only in the New Testament, and exactly expresses the purpose of those who had come as to gaze on a “spectacle.” These had probably taken little or no part in the insults and taunts of the priests, and now they went away awed, partly by the darkness, partly by the solemn majesty of that awful death.
**Smote their breasts, and returned.**—Better, ...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
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KJV Study Commentary
<strong>And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.</strong> While the crowd dispersed in grief, a smaller group remained. <strong>All his acquaintance</strong> (πάντες οἱ γνωστοὶ αὐτῷ, <em>pantes hoi gnōstoi autō</em>) refers to Jesus's known associates—likely including disciples who had fled but now returned at a distance. The t...
Read full commentary →Ellicott’s Commentary for English Readers
(49) **All his acquaintance.**—This is the only passage in which the word is used. St. Luke apparently employs it as intermediate between the spectators and the avowed disciples. Such may have been Simon, or Lazarus, of Bethany, or the rulers who believed yet did hot confess, or the owners of the ass and of the colt, or the proprietor of the house in which the Passover had been eaten.
**The women ...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →Jesus Is Buried
And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:
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KJV Study Commentary
<strong>And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just.</strong> Luke introduces Joseph of Arimathea with <strong>behold</strong> (ἰδού, <em>idou</em>), calling attention to this significant figure's unexpected entrance. <strong>A man named Joseph</strong> (ἀνὴρ ὀνόματι Ἰωσήφ, <em>anēr onomati Iōsēph</em>)—the use of <em>anēr</em> (man) rather than <em>a...
Read full commentary →Ellicott’s Commentary for English Readers
(50-56) **Behold, there was a man named Joseph.**—See Notes on Matthew 27:57-61; Mark 15:42-47. St. Luke agrees with St. Mark in calling him a “counsellor,” but the epithets, “good man and just,” are peculiar to him. The adjective for good is not often applied to persons in the New Testament. In Acts 11:24 it is used of Barnabas; in Romans 5:7 it represents a higher excellence than that of the man...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →(The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.
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KJV Study Commentary
<strong>(The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.</strong> Luke provides crucial clarification in parentheses: Joseph <strong>had not consented to the counsel and deed of them</strong> (οὗτος οὐκ ἦν συγκατατεθειμένος τῇ βουλῇ καὶ τῇ πράξει αὐτῶν, <em>houtos ouk ēn synkatatetheimenos tē bou...
Read full commentary →Ellicott’s Commentary for English Readers
(51) **The counsel and deed of them.**—The first word includes all the earlier stages of the action of the Sanhedrin, from the counsel given by Caiaphas (John 11:49) to the final condemnation; the second, the unofficial acts, such as the compact with Judas, and the delivery to Pilate.
**Who also himself waited for the** **kingdom of God.**—The description agrees in form with St. Mark, but not with...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →This man went unto Pilate, and begged the body of Jesus.
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KJV Study Commentary
<strong>This man went unto Pilate, and begged the body of Jesus.</strong> Joseph's action is described with stark simplicity, yet it required immense courage. <strong>This man</strong> (οὗτος, <em>houtos</em>) emphasizes Joseph specifically—this very counsellor who had opposed Jesus's condemnation now acts decisively. <strong>Went unto Pilate</strong> (προσελθὼν τῷ Πιλάτῳ, <em>proselthōn tō Pilatō...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.
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KJV Study Commentary
<strong>And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.</strong> Joseph's burial of Jesus is described in three careful actions. First, <strong>he took it down</strong> (καθελὼν αὐτό, <em>kathelōn auto</em>)—Joseph removed Jesus's body from the cross. The verb <em>kathaireo</em> (καθαιρέω) means to take down, remov...
Read full commentary →Ellicott’s Commentary for English Readers
(53) **A sepulchre that was hewn in stone.**—The descriptive word differs from that used by St. Matthew and St. Mark, as being slightly more technical, and implying a higher degree of finish.
Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →And that day was the preparation, and the sabbath drew on.
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KJV Study Commentary
<strong>And that day was the preparation, and the sabbath drew on.</strong> Luke provides crucial chronological context for understanding the urgency of Jesus's burial. <strong>That day was the preparation</strong> (ἡμέρα ἦν παρασκευῆς, <em>hēmera ēn paraskeuēs</em>)—<em>paraskeuē</em> (παρασκευή) means preparation day, specifically the day before Sabbath (Friday). Jews called Friday 'preparation ...
Read full commentary →Ellicott’s Commentary for English Readers
(54) **That day was the preparation.**—See Note on Matthew 27:52.
**The sabbath drew on.**—Literally, *the Sabbath was dawning.* It is a question whether the word is used here of the actual beginning of the Sabbath—which was, of course, at sunset after the Crucifixion—or, as St. Matthew appears to use it (28:1), for the actual dawn. The later Rabbis appear to have spoken of the day “dawning” in th...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.
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KJV Study Commentary
The women watch: 'And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.' After Jesus' burial, 'the women... which came with him from Galilee' (αἱ γυναῖκες... συνακολουθήσασαι ἐκ τῆς Γαλιλαίας αὐτῷ, hai gynaikes... synakolouthēsasai ek tēs Galilaias autō) 'followed after' (κατακολουθήσασαι, katakolouthēsasai). They 'beheld the sep...
Read full commentary →Ellicott’s Commentary for English Readers
(55) **And the women also.**—Here again we come upon traces of St. Luke’s informants. The other Gospels speak of one or two by name. He knows that others belonging to the company of women who came with Jesus from Galilee (note the recurrence of the same description as in Luke 23:49) had taken part in the work. They had stood within view of the cross. They saw the body taken down. They followed (it...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.
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KJV Study Commentary
<strong>And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.</strong> The faithful women demonstrate devotion even in grief. The phrase <em>hypostrepsasai de hētoimasan arōmata kai myra</em> (ὑποστρέψασαι δὲ ἡτοίμασαν ἀρώματα καὶ μύρα, 'and having returned, they prepared spices and ointments') shows immediate action—they return from seeing ...
Read full commentary →Ellicott’s Commentary for English Readers
(56) **They returned, and prepared spices and ointments.**—This seems at first inconsistent with their “buying” spices after the Sabbath was over (Luke 24:1). Possibly, we have two groups of women—the two Maries and “Joanna and the others” (Luke 24:10)—taking part in the same work; possibly, what they did on the Friday afternoon or evening was not enough, and it was necessary to buy more spices as...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 23
Chapter Outline
Christ before Pilate.(1-5)
Christ before Herod.(6-12)
Barabbas preferred to Christ.(13-25)
Christ speaks of the destruction of Jerusalem.(26-31)
The crucifixion, The repentant malefactor.(32-43)
The death of Christ.(44-49)
The burial of Christ.(50-56)
**Verses 1-5**
Pilate well understood the difference between armed forces and our L...
Read full commentary →