The Passion according to Luke
The Way of the Cross: Lk 23,26-42
A comparison of this part with Mk 15,16-32 shows how Luke has re-written Mark. I added verses 25 and 44 as they are the ahchor points, though we have seen how verse 25 has also been rewritten.
A detailed comparison would be quite comlicated. We can note the following:
Luke has left out the mock coronation by the soldiers in the Praetorium, Mk 15,16-20.
He has added the multitude and the women, 23,27-32.
The mocking of the soldiers in verse 36 now takes place with Jesus on the cross.
The "good thief" has been added by Luke, verses 39-43.
Jesus says much more on the cross here than he does in Mark.
The overall effect of Luke's changes we can consider after our reading.
Now return to the main page.
The carrying of the cross: 23,26-32
Luke tells of Simon of Cyrene carrying the cross as does Mark (Mk 15,21). Luke though makes it clearer that the cross was laid on Simon and that he carried it after Jesus. "After" I would prefer to "behind" found in the translations. There are clear echoes of discipleship here as in Jesus' earlier teaching about carrying the cross (9,23; 14,27).
The people in verse 27 are those favourable to Jesus and they are following him, another echo of discipleship. The women with their laments and wails are proclaiming their compassion for Jesus in contrast with the previous scene of rejection (23,18-25).
"Daughters of Jerusalem" in verse 28 addresses the women as representatives of their nation, their fate will be the fate of the city.
Twice Jesus has lamented over Jerusalem because the city has rejected him, 13,34-35 and 19,41-44. The second lament took place just as Jesus was entering the city. This third lament now takes place as Jesus leaves the city.
"Blessed" in verse 29 refers to a state of happiness, a style we have seen a number of times in this Gospel. Here however it has been inverted, the fate of Jerusalem will be so dreadful that it would better to have no children. Hosea (Ho 1,7-8) refers to the fate of Samaria (destroyed by the Assyrians) in similar terms.
The saying in verse 31 is somewhat obscure. If the present age is green with prosperity then the coming age will be dry with barrenness and judgement upon Jerusalem.
The two criminals being led out with Jesus recall the great Isaiah servant song of Is 53: "he was numbered among the transgressors." Mark calls them "revolutionaries" (Mk 15,27); Luke changes this to "criminals" to avoid political overtones which would be incompatible with Jesus' innocence.
Now return to the main page.
Jesus on the cross: 23,33-43
Matthew (Mt 27,33) unlike Mark and Luke gives both names: Golgotha or Kranium (to transliterate the Hebrew and the Greek). It is notable that there is no description of the crucifixion itself. Crucifixion itself was a nasty and brutal form of execution. The victim struggled to find enough support so as to raise himself to breath. Death came normally by exhaustion and asphyxiation.
Jesus is placed between the criminals. His central position is notable though rarely if ever commented upon. The Lord on his throne in 1 Kings 22,19 with the host of heaven to left and right comes to mind.
Verse 34 is missing in many manuscripts and it does interrupt the flow of the story. Yet it is retained because the theme of forgiveness by Jesus fits well the message of this Gospel. Luke's version of the Lord's Prayer is an example (11,4).
Casting lots for his garments echoes once again Psalm 22 (Ps 22,19).
It is the leaders not the people who are doing the mocking here. The people broadly are in sympathy with Jesus as we have seen (23,27). The leaders in their mocking are once again echoing Psalm 22 (Ps 22,7). We can note their stress on Jesus saving himself as he saved others (which is not denied).
The Roman soldiers then mock Jesus in their turn in verse 36, as did Herod's soldiers (23,11). This episode is placed immediately after the condemnation in Mark (Mk 15,17). The wine is another reference to the psalms, Ps 69 this time (Ps 69,22). They too call on Jesus to save himself.
"King" would be their understanding of "Messiah", picked up from the inscription in the next verse. The inscription "King of the Jews" is in all the Gospels; it is Pilate's question (23,3). It would of course had a deeper meaning for Christians. Together with the acclamation of the soldiers in verse 36, the cross becomes a coronation throne.
One of the criminals now mocks Jesus in his turn, 23,39. This is included in Mark (Mk 15,32) but Luke takes it further. Jesus is called Messiah and he is called upon to save himself (for the fourth time) as well as the other two being crucified.
Luke alone among the evangelists then tells of the other criminal and Jesus' response. 17,3 speaks of the importance of rebuking a brother who sins. The fear of God is a matter of a right attitude, "the fear of God and walking in his ways" being a common theme in OT wisdom (Ps 128,1).
In verse 41, the innocence of Jesus is highlighted once again.
"Remember me" in verse 42 recalls those who have called on God in this way: Hannah (1 Sam 1,11), Job (14,12) or Jeremiah (Jer 15,15)
9,23-27 begins by Jesus telling of the importance of his disciples carrying the cross and ends with those who will not taste death until they see the kingdom of God. This will now be the promise for the criminal.
Verse 43 therefore is a response to the criminal, by contrast to his silence before those who mock him (hence 23,9 before Herod). Jesus begins with the affirmative "Amen". The next key word is "today". "Today a saviour is born" (2,11) or referring to Zacchaeus "today salvation has come to this house" (19,9). Jesus won't save himself but he will save others (23,35).
Paradise is seen in the Apocalypse (Apoc 2,7) as a restoration of the Garden of Eden (Gen 2,7-8) with the tree of life.
The effect of Luke's editing is to make the cross the place of the coronation. Thus we noted that the soldiers no longer mock Jesus in private in their barracks but in public on the cross. This emphasis is unique to Luke.
Now return to the main page.