24.<\/strong> gave sentence<\/em> ] Epekrine<\/em> (only found in 2Ma 4:47<\/em>), not ‘followed their praejudicium,’ but gave final sentence.<\/em> The two technical formulae for the sentence of death would be to the Prisoner ‘Ibis ad crucem’ (‘Thou shalt go to the Cross’); to the attendant soldier, ‘I miles, expedi crucem’ (‘Go soldier, get ready the Cross’).<\/p>\n whom they had desired<\/em> ] Rather, whom they were demanding<\/strong>. Comp. Act 13:18<\/span>.<\/p>\n <\/p>\n See the notes at Mat 27:26<\/span>.<\/P> <\/p>\n And Pilate gave sentence<\/strong>,…. Resolved, determined, and gave out:<\/p>\n that it should be as they required<\/strong>; that they should have their request, what they asked for; namely, that Jesus should be crucified, and Barabbas released.<\/p>\n Gave sentence <\/B> (<\/SPAN><\/span>). Pronounced the final sentence. The usual verb for the final decision. Only here in the N.T. <\/P> <\/p>\n Gave sentence [] <\/SPAN><\/span>. Pronounced the final sentence. Only here in New Testament. <\/P> 26 – 33. Compare Mt 27:31 – 34<\/span>; Mr 14:20 – 23<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And Pilate gave sentence,” <\/strong>(kai Pilatos epikrinen) “And Pilate decided,” under pressure of the howling priest-led mob, Mar 15:15<\/span>. He gave “final sentence” in legal form, that the Romans might crucify Him, Mat 27:26<\/span>.<\/p>\n 2) “That it should be as they required.” <\/strong>(genesthai to aitema auton) “That it would be best for him to carry out the recriminating request,” Mar 15:15<\/span> b; Joh 19:1<\/span>. What justice had denied (his death) popular clamour and political pressure succeeded in doing, Exo 23:1<\/span>.<\/p>\n (24-28) And Pilate gave sentence.<\/strong>See Notes on Mat. 27:24-30<\/span>; Mar. 15:15-19<\/span>. St. Lukes account is here the briefest of the four, St. Johns by far the fullest. Here we read nothing of the outrages of Pilates 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. Those who were present at Herods court were not likely to know fully what was passing in the Prtorium.<\/p>\n ‘And Pilate gave sentence that what they asked for should be done.’<\/p>\n And weakly and helplessly Pilate gave way and gave sentence that the crowd’s will might be done. His desire to release Jesus (Luk 23:20<\/span>) had now collapsed before their pressure. He had given way to mob rule.<\/p>\n Luk 23:24-25<\/span> . ] he pronounced the final sentence<\/em> , Plat. Leg<\/em> . vi. p. 768 A; Dem. 1477. 22, and elsewhere; 2Ma 4:48 ; Mal 4:2<\/span>Mal 4:2<\/span> .<\/p>\n . . .] a tragic contrast. Comp. Act 3:14<\/span> .<\/p>\n 24 And Pilate gave sentence that it should be as they required. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 24. See Mat 27:26<\/span> ; Mar 15:15<\/span> . <\/p>\n Luk 23:24<\/span> . , decided, gave judgment; here only in N.T. and in 2Ma 4:47 , Mal 4:2<\/span>Mal 4:2<\/span> . It was not a condemnation but simply a sentence to death under pressure. , desire, here and in Phi 4:6<\/span> in this sense.<\/p>\n gave sentence = pronounced sentence. Greek. epikrino. App-122. Occurs only here. <\/p>\n it, &c. = their request should be carried out. <\/p>\n Luk 23:24. ) that is to say, he confirmed their judgment.[255] The priests had given the previous judgment (the prjudicium which he followed up).<\/p>\n [255] Superjudicavit, he gave sentence over and above their judgment. The word occurs here only in New Testament.-E. and T.<\/p>\n Chapter 52<\/p>\n Beholding These Things<\/p>\n In this portion of holy scripture God the Holy Spirit describes the sufferings of our Lord Jesus Christ when he was hanged upon the cursed tree, bearing our sin in his own body and made sin for us. Let us take our place with all his acquaintances and the women who followed him from Galilee, beholding these things. We have before us an amazing, marvellous record. It is amazing and marvellous in our eyes when we remember who suffered these things. The great Sufferer before us is the Lord Jesus Christ, the Son of God, the Lamb of God, the only truly holy and good man ever to live in this world. It is amazing and marvellous in our eyes when we remember for whom he suffered. The Son of God suffered the wrath of God for sinners who are by nature the enemies of God (Rom 5:6-8). And it is amazing and marvellous in our eyes when we remember why he suffered. The cause of his great sorrow and agony of body, soul, and spirit was the fact that the Son of God suffered for sin, as the sin-bearer. Christ died for our sins!<\/p>\n The Sorrow In Gethsemane<\/p>\n We have seen our Saviours sorrow in Gethsemane, when he prayed three times, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as Thou wilt. Such was the shock of his holy soul at the thought and prospect of being made sin that our holy Redeemer broke out into a sweat of blood. Luke describes it in these words. Being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground (Luk 22:44).<\/p>\n The Scourging Of Gabbatha<\/p>\n We have seen the scourging of Gabbatha too. Our Lord was condemned in a mockery of justice at Pilates judgment hall, called Gabbatha (Joh 19:13). There he was delivered into the hands of cruel, barbaric Roman soldiers to be scourged. They took him into the common judgment hall, where they gathered an entire band of soldiers, between five and twelve hundred of them, to scourge our Saviour. They stripped him. They mercilessly whipped him with a Roman scourge. They mocked him. They beat him with their fists. They spat upon him!<\/p>\n Then they led him away to crucify him! We have before us Lukes inspired narrative of the crucifixion at Mount Calvary. May God the Holy Spirit Who gave us this record now fill our hearts with reverence as we meditate upon it and seek to worship the Lamb of God Who was there sacrificed for our sins. The verses before us describe … <\/p>\n The Slaughter At Golgotha<\/p>\n 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 (Luk 23:33).<\/p>\n Matthew wrote, And when they were come unto a place called Golgotha, that is to say, a place of a skull. Golgotha means place of a skull. Golgotha was just another name for Calvary. Perhaps it was called Golgotha because in this place of slaughter, people who were stoned to death or crucified were simply covered over with a little dirt. Consequently, in a matter of time skulls and bones were everywhere.<\/p>\n Gods Sovereignty<\/p>\n In this scene of slaughter at Golgotha the Holy Spirit shows us a tremendous display of Gods glorious sovereignty in three things. First, we see here the fulfilment of scripture by men who had no regard for the scriptures. The soldiers who tormented our Lord had no more regard for the scriptures than hogs have for diamonds. Yet, they did exactly what God ordained they would do and said they would do (Act 4:27-28; Act 13:27-29). The Lord God made even those men who murdered his Son to be his witnesses.<\/p>\n The soldiers who mocked him, gave him vinegar to drink (Luk 23:36-37; Mat 27:34). Their mixture of vinegar (flat wine that had gone sour and bitter) mixed with gall was thought to be a mixture that would prolong ones life. It was given by the soldiers because they must, according to Gods decree, fulfil the prophecy of Psa 69:21. They gave me also gall for my meat; and in my thirst they gave me vinegar to drink. John Gill wrote <\/p>\n This potion of vinegar with gall, was an aggravating circumstance in our Lords sufferings, being given to him when he had a violent thirst upon Him; and was an emblem of the bitter cup of Gods wrath, he had already tasted of in the garden, and was about to drink up. <\/p>\n When he had tasted thereof, he would not drink. Our Lord refused to drink of the mixture because he was determined to suffer the wrath of God for us without any distraction or intoxication of mind. And he refused to drink of it because he would make all to know that he would do nothing to prolong his life, but was willing to die now that his hour, the fulness of time, had come. <\/p>\n Matthew tells us that they parted his garments, casting lots for his vesture (Mat 27:35). Again, we are reminded that the Lord God Almighty was in total control of all the affairs of this day of infamy. The barbaric soldiers did nothing except what God had long before said they would do. This parting of our Lords garments was a fulfilment of Psa 22:18. They part my garments among them, and cast lots upon my vesture.<\/p>\n Then, like the women and his acquaintances who followed him, Matthew tells us, sitting down they watched him there (Mat 27:36). After they had scourged him, mocked him, beat him, and crucified him, those hardened men sat down to watch the Lamb of God die. Like little boys cruelly throw a worm into a fire just to watch it wriggle, squirm, and die, they watched the Son of God; but to their utter astonishment, there was no squirming, and no dying until he gave up the ghost by his own sovereign will.<\/p>\n Notice also that our Lord was crucified between two thieves, as the prophet Isaiah declared he must be (Isa 53:12; Luk 23:32; Mat 27:38). As we have seen, these two thieves also give us a display of Gods sovereign, distinguishing grace in salvation. One of these thieves was plucked as a firebrand from the burning out of the very jaws of hell by Gods sovereign grace, while the other was left to suffer the just consequences of his sin. Let it never be forgotten by us that if we are saved, we are saved because God did it. The only distinction between Gods saints and the damned in hell is the distinction that grace has made (1Co 4:7; 1Co 15:10; Rom 9:16).<\/p>\n Here at Calvary we see a great display of Gods sovereignty in causing reprobate, unbelieving men to declare his truth, to declare the very essence of the gospel, though they never knew it themselves. We do not know because we are not told, but it may be that it was the testimony of spineless Pilate, the testimony of these wicked, taunting, jeering Jews, and the testimony of the mocking chief priests, scribes and elders that became the instruments by which God taught that elect thief the gospel and brought him to faith in Christ. Hear now the testimony that he heard.<\/p>\n Pilate declared, This is Jesus (Mat 27:37). Jesus of Nazareth (Joh 19:19). The King of the Jews (Luk 23:38). This proclamation was made in Hebrew the language of religion, in Greek the language of philosophy, and in Latin the language of science. That was no accident. There is no true religion, no true philosophy, and no true science that does not begin with the acknowledgment and confession that Jesus Christ is King.<\/p>\n The priests, scribes, elders, and people, danced in a drunken, hellish party around Immanuels cross, and in their blasphemy spoke the truth of God as distinctly as inspired apostles. Thou that destroyest the temple and buildest it in three days (Mat 27:40). Though they knew it not, those religious ritualists proclaimed the fact of our Lords death and resurrection. He destroyed the temple of his body in death. He raised it up again in three days.<\/p>\n Mockingly they cried, He saved others; himself he cannot save (Mat 27:42; Luk 23:35). That is the very essence of the gospel. The Son of God died as our Substitute. Because he saved us he had to sacrifice himself.<\/p>\n Then, they jeered, He trusted in God (Mat 27:43). Our Lord Jesus Christ, as a man, lived by faith, in all things trusting God his Father. Thus he taught us how to honour, obey, and live for God in this world by faith. But there is more. The Holy Spirit tells us repeatedly that we are saved and justified by the faith of Jesus Christ.<\/p>\n After that, they jeered again. He said, I am the Son of God (Mat 27:43). Infidels choose to ignore it, but these people heard his doctrine plainly. Jesus Christ of Nazareth openly, publicly declared himself to be the Son of God. And that is who he is! He is God and man in one glorious Person. He was the God-man in Marys womb, the God-man in his obedience for us, the God-man when he died upon the tree, and the God-man when he rose from the dead. Christ is the God-man exalted to save to the uttermost all who come to God by him.<\/p>\n And the hellish crowd declared, in Luk 23:35, that he who saved others, but could not save himself is the Christ, the chosen of God (Psa 89:19; Isa 42:1; Isa 43:10; 1Pe 1:3-5).<\/p>\n Scene Of Guilt<\/p>\n But there is more, much more, that I see as I stand before my dying Saviour, beholding these things. Calvary is a scene of great guilt, guilt that deserved death. There were also two other malefactors led with him to be put to death (Luk 23:32). The Lord Jesus was crucified between these two murderous malefactors, as if he were the greatest of the three. He was numbered with the transgressors (Isa 53:12). He was reckoned among the transgressors (Luk 22:37). And in a very real sense, he was made the greatest of transgressors, for he who knew no sin was made sin for us, that we might be made the righteousness of God in him. And when he was made sin, he was made a curse for us, and made to die under the wrath of God in our place. He did not merely bear the curse for us. He was made a curse for us (Gal 3:13), because our guilt was made his guilt (Psa 40:12; Psa 69:5).<\/p>\n Place Of Infinite Love<\/p>\n Calvary is the place of indescribable, infinite love, eternal love, enduring love, self-denying love, saving love, everlasting love, divine love. Hear love welling up in the breaking heart of the Son of God, our crucified Substitute, as he prays, Father, forgive them; for they know not what they do (Luk 23:34; Joh 13:1; 1Jn 3:16; 1Jn 4:9-10; Rom 5:6-8; 2Co 8:9).<\/p>\n Grace And Salvation<\/p>\n Beholding these things, I have before my eye a scene of abounding grace in the salvation of sinners.<\/p>\n And there were also two other, malefactors, led with him to be put to death. 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. Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots (Luk 23:32-34).<\/p>\n And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise (Luk 23:39-43).<\/p>\n Upon the basis of his blood atonement, the Lord Jesus prayed for the forgiveness of the very people who mocked him and crucified Him; and he obtained it. That forgiveness he obtained is made manifest in the saving operations of his grace upon the dying thief. The Saviour said to him, Today shalt thou be with me in Paradise! Here we have a portrait of Gods sovereign saving grace that is full of instruction and of consolation.<\/p>\n The whole of salvation is summed up in the two words spoken by our Lord to the thief with me. He was with him in the covenant, with him in his obedience and with him in his death, and now he is with him in Paradise. With me is all the thief wanted. With me is heaven. With me is salvation.<\/p>\n None are beyond the reach of omnipotent mercy. The Lord Jesus Christ is able to save to the uttermost all who come to God by him. Our great God and Saviour is as willing to save as he is able to save. His salvation is by grace alone, without works. This dying thief was justified, sanctified, washed clean, and glorified in one great, single stroke of mercy!<\/p>\n Learn this too. Those saints nearest death are nearest glory. To be absent from the body is to be present with the Lord.<\/p>\n Judgment And Mercy<\/p>\n Beholding these things, I see both great judgment and great mercy.<\/p>\n And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. And the sun was darkened, and the veil of the temple was rent in the midst (Luk 23:44-45).<\/p>\n The three hours of darkness over all the earth seems to me to be a declaration of Gods great wrath and judgment against sin. All who are without Christ are in great darkness; and darkness shall be their portion forever if they die without our Saviour. But the rent veil is a declaration of Gods infinite goodness and mercy. The blood of Christ has opened the way for poor sinners like us to come to God (Heb 10:19-22).<\/p>\n Death Accomplished<\/p>\n Once more, beholding these things, I see death accomplished. 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 (v.46). Our Saviour came here to die; and he accomplished his mission. He was obedient unto death, even the death of the cross. His accomplished death has brought life and immortality to us, and gives us peace. Like those described in Luk 23:48, I smite my breast in repentance, beholding these things. Blessed be his name, his death is the death of death for this poor sinner! Believing on the Son of God, I shall never die. Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ!<\/p>\n Pilate: Mat 27:26, Mar 15:15, Joh 19:1 <\/p>\n gave sentence: or, assented, Exo 23:2, Pro 17:15 <\/p>\n it: Exo 23:2 <\/p>\n Reciprocal: Mar 15:14 – And Luk 3:1 – Pontius Pilate Joh 19:16 – General Act 24:27 – willing<\/p>\n 4<\/p>\n It is bad enough to punish a person when a court is only doubtful of his guilt; but Pilate never expressed a single doubt as to the innocence of Jesus. Not only that, but three attempts to get an expression from the audience as to His guilt had failed. So this unworthy judge condemned Jesus to the cross on the sole motive that it was as they required.<\/p>\n Pilate capitulated totally to the will of the people. This was in perfect harmony with God’s will (Act 2:23), but Luke did not mention that here. Here he wanted his readers to see the human responsibility that resulted in Jesus’ death, particularly the Jews’ responsibility.<\/p>\n "Perhaps we should add that Luke is not being anti-Semitic, much less providing grounds for anti-Semitism in our own day. He is dealing with a specific group of people and maintaining that they brought about Jesus’ death. It was not Pilate nor his Romans that called for Jesus’ execution: it was the Jewish chief priests and their followers. . . . Luke is not indicting a race and neither should his readers." [Note: Morris, p. 324.] <\/span><\/p>\n "Pilate was a complex character. He openly said that Jesus was innocent, yet he permitted Him to be beaten and condemned Him to die. He carefully questioned Jesus and even trembled at His answers, but the truth of the Word did not make a difference in his decisions. He wanted to be popular and not right; he was more concerned about reputation than he was character. If Herod had silenced the voice of God, then Pilate smothered the voice of God. He had his opportunity and wasted it." [Note: Wiersbe, 1:274.] <\/span><\/p>\n Luke was much kinder to Pilate than the other Gospel writers. He stressed Jesus’ innocence more than Pilate’s guilt. Perhaps he did this so his Greek readers would focus their attention more on Jesus than on Pilate. In Acts also Luke gave as positive a picture of Roman rulers as he could realistically. Evidently he did not want his writings to alienate the Gentiles and their rulers unnecessarily.<\/p>\n "The narrative in Luk 23:13-25 places strong emphasis on the responsibility of both the leaders and the people for Jesus’ death." [Note: Tannehill, The Narrative . . ., 1:164.] <\/span><\/p>\n And Pilate gave sentence that it should be as they required. 24. gave sentence ] Epekrine (only found in 2Ma 4:47), not ‘followed their praejudicium,’ but gave final sentence. The two technical formulae for the sentence of death would be to the Prisoner ‘Ibis ad crucem’ (‘Thou shalt go to the Cross’); to the attendant … Continue reading “Exegetical and Hermeneutical Commentary of Luke 23:24”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25941","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25941","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25941"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25941\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25941"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25941"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25941"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Discovering Christ In Selected Books of the Bible<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"