Reader’s Guide: “The Word for Today” Friday, March 29, 2013 Read – Luke 23:18-49 Twice already Luke has told us that Pilate had decided that Jesus is innocent of insurrection and that he desires to release him. Pilate claims that Herod has concurred in that judgment. Luke is dealing with the question of who is to blame for the death of Jesus and at this point the political authorities are viewed as attempting to avoid the verdict of death. Readers of Luke may be wondering why Jesus was finally crucified – were the political authorities innocent! Luke shortens Mark’s story regarding the release of Barabbas in place of Jesus. Luke does not mention that there was a practice of Pilate to release a prisoner at the time of the Passover. Perhaps Luke really is a good historical researcher since there is no evidence outside of the account of Mark that such a practice ever took place. That does not mean that there was no such practice but it does call it into question. Luke does tell us that the next tactic of the religious establishment in Jerusalem is to ask Pilate to release a man named Barabbas. Barabbas as a real insurrectionist – a murderer! Quite a contrast to Jesus! Even the name, Barabbas, may have some importance. Barabbas means “son of the father” – Jesus was known to speak of God as his Father. Could Luke, and Mark before him, have been saying more with the release of Barabbas than simply the release of a notorious insurrectionist? Pilate hears their request, but returns to Jesus. By now the cry has begun for Jesus to be crucified – the punishment for insurrection which is exactly the accusation the religious establishment has brought against Jesus! For a third time – Luke himself reminds his readers that this is the third time – Pilate declares Jesus to be innocent asking what evil Jesus has done. Again Pilate announces his intention to release Jesus after having flogged him. The religious authorities persist and eventually they wear Pilate down – he gives in to their murderous request. Barabbas is released and Jesus is “handed over to their will” (Luke 23:25). As readers of Luke’s gospel we need to ask ourselves about Pilate and his actions in this story. It will be helpful if we gather a bit more information about Pilate from other historical documents from that time before we proceed. What kind of man was Pilate? Simply reading the biblical gospels leads us to think of Pilate as something of a weak leader who was easily manipulated by those he was to govern. We are also perhaps led to think of Pilate as someone who is really trying to do the right thing but is finally not able to do it. Other gospel writers even paint Pilate more boldly in these colors – having him wash his hands in innocence; having his wife warn him of an ominous dream about Jesus – Luke does not include any of these things. All of the other historical writings from this period paint quite a different portrait of Pilate! For all intents and purposes his was a violent and brutal leader who did not hesitate to abuse those under his power. Josephus tells stories of Pilate deliberately attempting to insult the Jewish people – perhaps in hopes of instigating a revolt so that he could put it down and gain honor. Philo concurs. In the end Pilate was finally removed from power by the Roman Caesar for abuse of power. Why do the portraits of Pilate in the Bible and those in other historical writings differ so much? Actually, they may not be quite as far apart as we might think – and Luke is a key to our further understanding. Luke does present Pilate as deciding that Jesus is innocent! That likely is a historical fact! But Luke also tells us that Pilate is willing to flog an innocent man – he really does not care about justice for Jesus! Luke has also told us of a time when Pilate mingled the blood of Galileans with their sacrifices (Luke 13:1). In the end Luke does not paint Pilate in glowing colors after all – Luke is very aware of Pilate’s dark and evil side! It does not take much to come to the conclusion that Pilate is not acting in a wholesome and just way – rather that Pilate is acting in a cruel and cynical way – he is simply twisting the religious authorities and playing with them – pretending to be the “just” ruler when all along he is simply enjoying making the religious leaders squirm and incriminate themselves all the more. It does not take much imagination to think of Pilate thoroughly enjoying the proceeding! And in the end if Pilate was really concerned about justice – is he not all the more guilty for putting a man he knew to be innocent to death. The way that Luke tells this story actually incriminates Pilate as much as the religious authorities! And that is likely the truth historically. Pilate was not innocent. The religious leaders were not innocent either. Both are responsible for the death of Jesus! Part of the motive of all the gospel writers was to indicate that it was the Jewish leaders who were responsible for the death of Jesus. Only the Romans had the power to crucify and because Jesus was crucified it would be easy to think that the Romans were to blame. The gospel writings all want to make it clear that although the Romans killed Jesus – it was the religious leaders who instigated his death. That is certainly to be seen as historical fact. So, in the final analysis we need to see Pilate as equally guilty – he was not a man easily manipulated against his will but rather a coy and clever manipulator who reveled in the whole scene. History must know Pilate as the cruel leader he certainly was! At this point Mark goes on to tell of the soldiers taking Jesus into the palace and abusing him. It is at this point that Mark tells of the dressing of Jesus in the purple robe of a “pretender king” and being mocked, flogged nearly to death prior to his crucifixion. Luke does not tell any of this – he has already told of the dressing of Jesus in a gorgeous robe which was done by Herod’s men and does not repeat it here. Jesus is not flogged in Luke’s gospel. The scene now moves toward the cross and once again Luke is striking out on his own! Mark’s journey to the cross is incredibly short – only one verse! Without explanation Mark tells us that a man named Simon of Cyrene was compelled to carry Jesus’ cross – Mark’s readers assume that this was necessary because Jesus has been flogged nearly to death. Luke’s journey to the cross is greatly expanded. Luke begins by following Mark and telling about Simon of Cyrene. Luke’s readers; however, need to remember that Luke has never told us that Jesus was flogged. Pilate had threatened flogging as an alternative to crucifixion but had given in to the will of the religious authorities’ demands. Simon of Cyrene becomes for Luke a prime example of what it means to be a follower of Jesus – to “take up his cross!” There is no reason to believe that Jesus was not able to carry his own cross when one just listens to Luke’s version. Luke continues by telling of a great crowd following behind Jesus – the place where disciples are to be found – and lamenting what is happening to him. The repentance of faithful Israel is already beginning! Jesus addresses the lamenters with ominous words. They are not to lament for him but for themselves and for their children. Luke and his readers are looking backward toward the experience of the destruction of Jerusalem by the Romans in 70 AD – a time when those who had no children were more blessed than those who did. The Jewish historian, Josephus, tells in his book “The Jewish War” of the women of Jerusalem eating their own starving children in the days just before Jerusalem fell. Josephus also tells of many wishing that the rocks would fall and put them out of their misery! The same thing was said of the people of Jerusalem hundreds of years earlier when the Babylonians had besieged the city in 587 BC – as we have heard, the book of Lamentations tells of mothers eating the children out of desperation! Luke’s first readers would have heard his clear allusion to the destruction of Jerusalem in this response of Jesus to the women who lamented his journey to the cross. Luke concludes the journey to the cross by announcing that there were two others who were led to the cross with Jesus to be put to death. The scene now moves to the cross. Luke both reorders and expands Mark’s version of the story. Mark names the place Golgatha. Luke calls it the place of the Skull. None of the gospel writers tell of Jesus being nailed to the cross – in three short words they tell of the actual crucifixion – “they crucified him!” Luke moves immediately to the first of three things Jesus says while hanging on the cross after having reported a second time that there were two others crucified with Jesus. Jesus declares, “Father, forgive them for they know not what they do” (Luke 23:34).These words are missing from some of the manuscripts of Luke but they are almost certainly authentic – they fit Luke’s statements in the book of Acts, also written by Luke, that the leaders of Israel crucified Jesus out of ignorance about what they were doing! Forgiveness is being offered even now to a potentially repentant Israel! Psalm 22 had obviously become a lens through which Mark told his story of the crucifixion of Jesus. The reference to the dividing of Jesus’ clothing is an allusion to Psalm 22:18. Luke maintains Mark’s words along with the report that people stood by watching – another allusion to Psalm 22 (Psalm 22:7). Luke now speaks of the scoffing of the religious establishment as they mock Jesus calling upon him to save himself since he had saved others. There words are also reminiscent of the temptation of Jesus in the wilderness when Satan’s refrain was “If you are the Son of God” (Luke 4:3, 9) – here they say “if you are the Christ of God, his Chosen One” (Luke 23:35). Luke moves now to the mockery of the soldiers who offer Jesus vinegar to drink. Mark had put that at the very beginning of his account and spoke of it as “wine mingled with myrrh” which was a sedative (Mark 15:23). The giving of vinegar to drink alludes to Psalm 69:21. Luke also announces that an inscription had been attached to the cross which read, “This one is the King of the Jews!” (Luke 23:38) – this was an obvious slur put there by Pilate to poke fun at the religious establishment – Pilate was indeed enjoying the whole spectacle! Mark had spoken of the inscription earlier just as Jesus was placed on the cross (Mark 15:26). Luke has been reordering Mark. At this point Luke steps out again on his own – only Luke tells us of the conversation that Jesus and the two criminals engage in. Mark had said that both criminals reviled Jesus (Mark 13:32). In Luke only one criminal engages in the reviling of Jesus calling upon Jesus to save all three of them if he really is the Christ. The other criminal is a great example of repentance and belief as he first rebukes the first criminal by announcing the both of them are receiving the reward for their punishment that they have coming. Then the he expresses faith in the dying Jesus by asking Jesus to remember him when Jesus comes to his kingly power. He becomes the first confessing Christian! And Jesus speaks for a second time promising this repentant criminal that today he will be with Jesus in paradise. The word “today” is important in this statement – Luke envisions the kingdom of God as a present reality and not just something that his coming at some future time – the kingdom of God is among the followers of Jesus already (Luke 17:21) and that reality comes today for this repentant criminal. Not only has Luke reordered Mark but he has also omitted much of what Mark said. Missing are the reference that it was the third hour when this took place (Mark 15:25). Missing are the passers-by mocking Jesus and wagging their heads at him (Mark 15:29). The crowd does not join into the mocking in Luke. Missing is the taunt that Jesus had claimed that he would destroy the Temple and in three days rebuild it (Mark 15:29). Missing is the bargain on the part of the religious authorities that if Jesus were to come down from the cross they would believe in him (Mark 15:32). And most significantly of all, Luke has omitted Mark’s reference to Jesus cry of dereliction when he said, “My God, my God, why have you forsaken me!” (Mark 15:34). And along with it the mistaken reference to the possible coming of Elijah (Mark 15:35). More about that in a bit. The scene now moves to the death of the Messiah! Luke begins by following Mark remarking that it was now the sixth hour – Luke first reference to time – that would have made it noon. Once again Luke reorders Mark – Mark will wait until Jesus has breathed his last until he reports that the curtain in the Temple was torn in two (Mark 15:38). By not associating the tearing of the curtain in two with the death of Jesus Luke is likely giving it a meaning different from Mark – for Mark the “ripping of the curtain” is really the invasion of God into the world as it was at the baptism scene in Mark when the heavens were “ripped” open (Mark 1:10). For Luke, the tearing open of the curtain is most likely the giving of access to God – Luke and Mark likely have very different ideas in mind – Mark sees God coming to earth, “on the lose!” – Luke sees God opening the Holy of Holies to provide access to a repentant people. Interesting how different writer can see differing things in the same event – as follower of Jesus we have the privilege of seeing both! Once the curtain has been torn in two Jesus speaks once more in Luke’s gospel. These are Jesus’ last words according to Luke. They come from Psalm 31. They are words of one who is confident of God’s deliverance – “Into your hands I commit my spirit” (Psalm 31:5). Only Luke gives us these words. And having spoken with assurance Luke tells us that Jesus breathed his last. Both Luke and Mark tell us the words of a centurion – a Roman soldier who has observed the death of Jesus. The words are slightly different. Mark tells us the centurion said, “Truly this man was the Son of God” (Mark 15:39) – the goal toward which Mark has been driving all along – in Mark’s gospel no other human being will recognize that Jesus is the Son of God except this man and he can do it only when the Messiah has died. For Mark, you cannot know who Jesus really is until you have seen the crucified Messiah! In Luke, the centurion said, “Truly this man was innocent!” (Luke 23:47) – the verdict of Pilate and Herod and the fellow criminal on the cross. What does Luke mean by this? Perhaps a better translation of the word “innocent” would be the word “righteous” – the word in Greek has both meanings. Jesus is the righteous one – the one who fulfills Israel’s destiny! In Jesus all of Israel are invited to righteousness – and along with Israel comes the nations. In Jesus all are set free – the goal to which Luke has been driving! As was noted above Luke omitted Mark’s only words spoken by Jesus while on the cross. One wonders why Luke did that – in fact why he omitted so many others things as well. Was it because Luke was somehow offended by the words Mark attributes to Jesus? Perhaps – the dying Jesus crying out “My God, my God, why have abandoned me” have troubled more believers in Jesus than Luke. In some ways they do sound rather inappropriate. But it is likely not that Luke was offended by Mark – he just had another need to fulfill in the death of Jesus. Mark nails the starkness of Jesus’ death and the final “killing” of any hope in human achievement. Mark centers all on the death of Jesus – and on the resurrection that is the victory of God. It is only by seeing the crucified Messiah that one can ever know God! Jesus died for humanity! And in his dying the barrier between God and humanity is shattered! Certainly Luke would not want to deny that. However, there is more to be said. The death of Jesus is also about the faithfulness of God – and of Israel – and finally of the Gentiles who will be grafted into Israel. For Luke, Jesus’ death was the ultimate act of faithfulness and trust in God. In his dying Jesus has fulfilled the destiny of Israel and opened the curtain to the presence of God. Luke will tell his followers that it was necessary for the Messiah to suffer and to die so that salvation can be proclaimed to all nations in his name. Jesus’ words from Psalm 31 are appropriate – Jesus, and with him, all of Israel and the nations are delivered into God’s hands. Salvation is offered to Israel. The question once again is whether or not Israel will receive it. The hen is gathering her chicks under her wing – the question remains whether or not they will be gathered. God has visited his people – and the question remains whether or not they will receive him. Mark ends the scene with only a few women from Galilee standing at a distance and seeing what had happened (Mark 15:40-41). Luke’s ending is very different from Mark’s. Luke tells us that when Jesus had died the whole multitude who had come to watch left for home beating their breasts in repentance and grief over what had happened! The repentance of Israel has begun! But that is not the whole story. Luke tells us that all of the acquaintance of Jesus and the women who had followed him from Galilee were there, standing at a distance watching! The disciples did not abandon Jesus! They were there – overcome to be sure and confused about what would happen next but they were there! We need to recall that in the scene of the arrest Luke did not say that the disciples all fled. Faithful Israel is waiting – the presence of the disciples at the crucifixion is evidence of the openness that faithful Israel has. We have noticed that Luke has presented the disciples in a much more favorable light than Mark did. That is also true here.