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1 Ted Kirnbauer (Rev 9/18/17) Luke 23:26-49 9/10/17 the Following

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1 Ted Kirnbauer (Rev 9/18/17) Luke 23:26-49 9/10/17 the Following 1 Ted Kirnbauer (rev 9/18/17) Luke 23:26-49 9/10/17 The following section can be outlined as follows: 1) Jesus warns the women of things to come−23:26-31 2) He forgives those who kill and mock Him−23:34 3) He assures the repentant sinner of salvation−23:43 4) He entrusts Himself to the Father−23:46 In verses 26-49 Jesus’ identification with humanity stands out. He is seen in weakness. He suffers physically and emotionally. His fate is the same as a criminal. He shares in the place of the unrighteous. He is mocked and ridiculed. He is taunted. He is helpless before His enemies. But to those who know the Scriptures, the cross is also the greatest display of strength. In John 10:17-18 Jesus said, “I lay down My life so that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again.” This means that Jesus remained on the cross out of sheer act of His will. He trusted that God would vindicate Him. He sacrificed His own life to save others. Hebrews 2:10 tells us, “it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings.” “Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people” (Heb. 2:17). 23:26 When they led Him away, they seized a man, Simon of Cyrene, coming in from the country, and placed on him the cross to carry behind Jesus. It was between 8 and 9 o'clock on the Friday of the Passover week. From the ancient palace of Herod the procession “descended, and probably passed through the gate in the first wall, and so into the busy quarter of Acra (the fortress built by Antiochus that was later used by the Seleucids to oversee the Temple and maintain control over Jerusalem). As it proceeded, the numbers who followed from the temple, from the dense business-quarter through which it moved, increased. Shops, bazaars, and markets were, indeed, closed on the holy feast-day. But quite a crowd of people would come out to line the streets and to follow; and, especially, women, leaving their festive preparations, raised loud laments, not in spiritual recognition of Christ's claims, but in pity and sympathy” (Edersheim, . 586). Jesus worked His way through the streets carrying the crossbeam of the cross on His shoulders and the nape of His neck. When He reached the place of His crucifixion it would be attached to the vertical post. “Unrefreshed by food or sleep, after the terrible events of that night and morning, while His pallid face bore the blood marks from the crown of thorns, His mangled body was unable to bear the weight of the cross” (Edersheim, 587). At the time that Jesus could go no further, Simon of Cyrene was coming into the city from the opposite direction and he was compelled to carry Jesus’ cross behind Him. The fact that Simon’s name and the country of his origin are mentioned may suggest that Luke expected his readers to know who he was. Both Jews and Christians from Cyrene (modern Libya) are mentioned in Acts (Acts 6:9; 13:1). 2 Ted Kirnbauer (rev 9/18/17) Luke 23:26-49 9/10/17 In verse 26 the subject (“they”) is deliberately indefinite for it was not just the soldiers that led Jesus to the cross. Verse 25 says that Pilate delivered Jesus over to “their” will; that is, to the will of the religious leaders and clamoring crowds who wanted Jesus crucified (23:13, 23, 25). Of course, the Romans were also present for only they could compel others to carry the cross of a condemned criminal. As Acts 4:27 says, “for truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel.” Luke’s readers may recall Jesus’ admonition in Luke 9:23 and 14:27 where He had told His disciples that they need to bear their cross daily. The actual crucifixion brings to life what Jesus was really demanding in discipleship. As Bonhoeffer reminds us, “the cross – dying to the old person as a result of an encounter with Jesus Christ–is not ‘the terrible end’ to an otherwise God-fearing and happy life. The cross, rather, meets us at the beginning of our communion with Christ and defines each step of the way with Christ” (Edwards, 682,683). 23:27 And following Him was a large crowd of the people, and of women who were mourning and lamenting Him. 23:28 But Jesus turning to them said, "Daughters of Jerusalem, stop weeping for Me, but weep for yourselves and for your children. 23:29 "For behold, the days are coming when they will say, 'Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.' 23:30 "Then they will begin TO SAY TO THE MOUNTAINS, 'FALL ON US,' AND TO THE HILLS, 'COVER US.' 23:31 "For if they do these things when the tree is green, what will happen when it is dry?" A large crowd of people was following Jesus. Women were mourning and lamenting over Him as was the proper and expected display of grief in Middle Eastern culture. Nowhere in the synoptic gospels are women pictured as hostile to Jesus, and there is no reason to conclude that the women here were just going through the motions. As Zechariah 12:10 predicted, "And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.” Jesus told the women not to weep for Him. His agony would end soon and would result in glory. They should instead weep for themselves and their children. Verse 29 gives the reason for the lament: Jesus’ death spells the doom for the nation. Jesus is not uttering threats, nor is He looking for sympathy; He desires conversion. This is Jesus’ final appeal to turn to God's visitation in the person and ministry of Christ. Jesus’ warning is couched in eschatological terminology. "The days are coming” harkens to the Day of the Lord, that fearful day when God's wrath is poured out upon the world (Lk. 19:41-44; 21:20-24). In that day God’s wrath will be so intense that people will wish that the mountains fall upon them rather than face God’s anger. Jesus’ warning comes from Hosea 10:8: “they shall say to the mountains, Cover us, and to the hills, Fall on us.” The same imagery is repeated in Revelation 6:16-17 when John describes 3 Ted Kirnbauer (rev 9/18/17) Luke 23:26-49 9/10/17 the great tribulation; he predicts that the people will say to the mountains and to the rocks, “Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb for the great day of their wrath has come, and who is able to stand?" Jesus concluded, "For if they do these things when the tree is green, what will happen when it is dry?" Green wood does not burn easily; dry wood does. There are many suggestions for what this may mean. Perhaps it means, "If God has not spared Jesus from judgment (and He is innocent), what will happen to a guilty nation?” In this case, “they” is reference to God (12:20 has a similar reference) (Bock, 1847). “Thus applied, it means that the sufferings of the Savior, as compared with the sufferings of the guilty, were like the burning of a green tree as compared with the burning of one that is dry” (Barnes). 23:32 Two others also, who were criminals, were being led away to be put to death with Him. 23:33 When they came to the place called The Skull, there they crucified Him and the criminals, one on the right and the other on the left. 23:34 But Jesus was saying, "Father, forgive them; for they do not know what they are doing." And they cast lots, dividing up His garments among themselves. When they came to the place called The Skull they crucified Jesus. The Place of the Skull's location is unknown. In 1885, Charles Gordon identified it with a skull-shaped hill outside of Jerusalem, but this is by no means certain. Cicero described crucifixion as the "most cruel and horrifying punishment." The cross was Rome’s instrument of terror, inflicting both pain and shame upon its victims. The most crowded roads were chosen for the guilty to be crucified upon to be a deterrent to crime. Crassus crucified more than 6000 slaves along the road between Capua and Rome after the defeat of the slave rebellion.
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