v1-2     Jesus was taken to Pilate, the Roman governor. The accusation became one of insurrection. This was a political rather than a religious issue. The accusations were entirely false.

            We hear of accusations against Christianity in general, ‘all wars are caused by religion,’ or similar; the false understanding behind such accusations is the thinking that Christianity is a religious system; in reality it is faith in a person.

            The devil is the accuser of the brethren (Rom 12.10); as such, he may bring accusations which are unfair or untrue. But the Lord Himself was treated with contempt and mocked, John 15.20.

v3            Pilate’s own question was of Christ’s claim to be king. This would set Him at odds with the authorities.

v4            Pilate’s response was surprising, to state that he had found no fault in Jesus. Such testimony to Christ’s sinlessness was repeated in v14-15, 41, 47; Pilate, Herod, dying thief, centurion; all spoke of His righteousness and integrity. No accusation of wrong-doing could stick to Him.

v5        The chief priests, who had by now stirred up the crowd, insisted that Jesus had encouraged insurrection in both Judea and Galilee. Whether the mention of Galilee, which was under Herod’s jurisdiction, was a deliberate part of their scheme is unclear. However, any reference to Herod would not have been favourable to Jesus.

v6-7     Herod was tetrarch of Galilee (3.1). Again we see the accuracy of Luke’s historical information. It may have been that Pilate referred the matter to Herod, hoping that he would resolve the issue.

v8        Herod wanted to see Jesus perform a miracle, as in 9.7-9; he wanted to be entertained. He actually gave more respect to John Baptist, Mark 6.20. His desire here may reflect some work of conscience in his corrupt heart; and perhaps also the witness of Joanna, wife of Chuza (8.3).

v9-12  The Lord remained silent before Herod. This enraged Herod, and he joined the chief priests in their mockery. We see that Jesus continued to endure mistreatment at the hands of men. He also endured alone, for none of the Eleven were present.

            As an aside, Luke tells us that Pilate and Herod became friends again; another piece of detail (also Acts 4.27). Whatever issues men may disagree upon, they frequently find themselves in agreement to attack Jesus Christ and His followers.

v13-17            Jesus returned to Pilate. Although He had been mocked and ridiculed, no grounds for accusation had been proven. Neither Pilate nor Herod had been convinced of any wrong-doing. It is significant that, shortly before His death, Christ’s enemies should declare His sinlessness.  Note too that Pilate called together the Jewish leaders to hear his declaration of Christ’s innocence. They could not deny his claim.

Pilate wanted just to have Jesus scourged and released. There was apparently a custom whereby the governor would release one prisoner at the Passover time.  

v18-21            Pilate, having accepted Jesus’ innocence, wanted to have Him released. He claimed to have power to release Him and to crucify Him, John 19.10. Yet, his conscience was too weak – although he had declared Christ to be innocent, he delivered Him to be crucified.

The crowd, stirred up by the chief priests, wanted Barabbas released to them. The scripture lays the responsibility for Christ’s death on the Jews not the Romans, see Acts 3.15; 4.30; 1 Thess 2.15.

v22-24            The pressure from the crowd was maintained, such that Pilate set aside his convictions, so as to maintain his reputation.

v25      Luke’s poignant comment, that the murdered was released, and Jesus condemned. So much for Pilate’s power to release Jesus!

v26      Luke includes another detail, indicative of careful historical research; this is part of the reality of the narrative. He does, however, omit the mistreatment of the Lord by the Roman soldiers, which is found in other gospels.

v27-31            The sorrowing women, for not all the crowd had opposed Jesus. These women had been part of the group that came with Jesus, and remained faithful to Him. No doubt they were fearful of the events as they unfolded.

            Jesus’ warning was that worse would come. His words would have been disturbing for Jewish women, for whom motherhood was a sign of great dignity.

v32-33            The perfect Son of Man was treated as a criminal, numbered with the transgressors.

v34      See Matt 5.44; Jesus practised what He had taught. His attitude of forgiveness contrasted sharply with the callousness of many around Him. Their ignorance could not excuse their crime, but may reduce its seriousness. Such ignorance is referred to in Acts 3.17; 1 Cor 2.8.

v35-38            Mocking a dying man; such is the cruelty of man, ‘he cannot save himself.’ They were blind to the spiritual reality of the event; only His disciples knew that He had to die, and even they did not really understand at this point.

v39-43            Luke alone records the words of the repentant thief. Their responses to Jesus illustrate the difference between true faith and unbelief, and is a parable in itself.

            The first thief was guilty before God; he clung to his sins; he joined in the mocking of Christ; he will bear the penalty of his sins.

            The second thief was guilty before man; but he recognised his guilt before God; he recognised Christ’s innocence; he knew that Christ would rise again and would come into His kingdom; he put his trust in Christ, calling Him “Lord”; he was forgiven.

            Even in this dreadful time, Christ gave a wonderful promise to the second thief, “with me.” “Paradise” is the place where departed believers were; it is distinct from Heaven, to which no one had access until Christ opened it. See Ps 118.19-20; He entered Heaven (Heb 9.24-25).

v44      God darkened the sky, so that no one could see what He did to His Son; the three hours of darkness, during which time Jesus Christ bore the sin of the world. The three hours of darkness could not have been an eclipse, for two reasons – an eclipse cannot last more than 8 minutes; and the Passover was always at full moon, when a solar eclipse is impossible.

v45      At the same time, the curtain (veil) in the temple was torn in two. This was very important for the Jewish people. God, who was effectively unapproachable, was thought to dwell there. Things had now changed; God dwelt in Jesus Christ, His Son.

v46      Jesus in control; He had power to lay down His life; Matt 27.50; Mark 15.37; John 19.30. Although only Luke records these words, all four gospels refer to Jesus giving up His spirit. Even in death, Christ had strength to speak in “a loud voice.” The same words were used by Stephen (Acts 7.59); there is confidence when dying ‘in Christ.’

v47-49            The mixed reactions;

the centurion’s testimony of Jesus’ perfect righteousness;

the crowd beat their breasts and went away; perhaps this indicated guilt, smitten consciences; but they went away, putting such things out of their minds. They contrast with the godly, who considered such things in their hearts (as in 2.51);

those who knew Jesus stood at a distance, watching, but not coming close, leaving Jesus to bear His suffering alone.

v50-52            Joseph of Arimathea (O.T. – Ramah, as in 1 Sam 7.17) was a member of the Sanhedrin (Council). He was prepared to lose his reputation through his identification with Christ; his allegiance to popular religion was laid aside. In contrast the Jewish leaders would not even enter the Praetorium, lest they should be defiled (John 18.28). Under Jewish law, Joseph was defiled through contact with a dead body.

            His requested for Jesus’ dead body is further proof of His death; see also Mark 15.44, where Pilate granted the body, once he learned that Christ had indeed died. We are left in no doubt that Jesus Christ really died.

v53      Christ had no dwelling place on earth; He was born many miles from where Joseph and Mary had lived in Nazareth; during His ministry, He had nowhere to lay His head; in His burial, He was laid in another man’s tomb.

            Again, these facts provide an argument against those who would doubt the resurrection. Only Jesus’ body lay in the tomb, so none could confuse His body with that of another. There could be no alternative entrance or exit from the tomb, through which the disciples could steal the body. And further, the women who returned to the tomb on the Sunday morning here observed where His body was laid.

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