Then the whole council rose
The "whole council" refers to the Sanhedrin, the highest Jewish religious authority in Jerusalem. This body consisted of chief priests, elders, and scribes, totaling 71 members. Their unanimous decision to rise indicates a formal and collective action, emphasizing the gravity of the situation. This moment follows a night of trials where Jesus was accused of blasphemy, a charge punishable by death under Jewish law. However, the Sanhedrin lacked the authority to execute capital punishment under Roman rule, necessitating their next action.

and led Jesus away
The act of leading Jesus away signifies the transition from a religious trial to a civil one. The Sanhedrin's decision to bring Jesus to the Roman authorities highlights their intent to secure a death sentence, as only the Roman governor could authorize such a penalty. This movement from Jewish to Roman jurisdiction underscores the political and religious tensions of the time. It also fulfills Jesus' own predictions about His suffering and death at the hands of both Jewish and Gentile authorities (Mark 10:33-34).

to Pilate
Pontius Pilate was the Roman governor of Judea from AD 26 to 36. His role was to maintain order and enforce Roman law. Pilate's involvement is crucial, as it fulfills the prophecy of Jesus being "lifted up" (John 3:14), indicating crucifixion, a Roman method of execution. Pilate's historical reputation is one of a pragmatic and sometimes ruthless ruler, as evidenced by extra-biblical sources like Philo and Josephus. His interactions with Jesus are marked by political maneuvering, as he navigates the demands of the Jewish leaders and the potential unrest among the populace.

And they began to accuse Him, saying,
This phrase introduces the formal accusations against Jesus by the Jewish leaders before Pilate. The act of accusing is significant in the context of Jewish law, where false testimony was a serious offense (Exodus 20:16). The leaders' accusations were strategic, aiming to present Jesus as a political threat to Roman authority, which would compel Pilate to take action.

“We found this man subverting our nation,
The accusation of subversion implies that Jesus was seen as a revolutionary figure. In the Roman Empire, any hint of rebellion was taken seriously. The Jewish leaders were attempting to portray Jesus as a threat to the social and political order. This reflects their fear of losing their own power and influence, as well as their misunderstanding of Jesus' mission, which was spiritual rather than political (John 18:36).

forbidding payment of taxes to Caesar,
This charge is a distortion of Jesus' teaching. In Luke 20:25, Jesus actually said, "Give to Caesar what is Caesar's, and to God what is God's." The leaders twisted His words to make Him appear as an insurrectionist. This reflects the tension between the Jewish people and Roman taxation, which was a source of resentment and unrest.

and proclaiming Himself to be Christ, a King.”
The title "Christ" (Messiah) and "King" are central to Jesus' identity. The Jewish expectation of the Messiah was a political and military leader who would liberate them from Roman rule. By claiming Jesus proclaimed Himself as such, the leaders aimed to present Him as a direct challenge to Caesar's authority. However, Jesus' kingship is spiritual, fulfilling prophecies such as Isaiah 9:6-7 and Zechariah 9:9, emphasizing peace and righteousness rather than earthly power.

So Pilate asked Him,
Pontius Pilate was the Roman governor of Judea, serving under Emperor Tiberius. His role was to maintain order and enforce Roman law. Pilate's questioning of Jesus occurs during the trial before the crucifixion, highlighting the political tension between Roman authority and Jewish leadership. Pilate's involvement fulfills the necessity of Roman approval for capital punishment, as the Jewish leaders sought to have Jesus executed.

“Are You the King of the Jews?”
This question addresses the charge brought against Jesus by the Jewish leaders, who accused Him of claiming to be a king, thus challenging Roman authority. The title "King of the Jews" has messianic implications, as it refers to the expected Jewish Messiah who would deliver Israel. This question is significant because it touches on both political and spiritual dimensions, as Jesus' kingship is not of this world (John 18:36).

“You have said so,” Jesus replied.
Jesus' response is both an affirmation and a subtle deflection. By saying "You have said so," He acknowledges the title but refrains from directly claiming it in a political sense. This response aligns with His earlier teachings about His kingdom being spiritual rather than earthly. It also fulfills prophecies about the Messiah being misunderstood and rejected (Isaiah 53:3). Jesus' reply demonstrates His wisdom in navigating the political and religious traps set before Him, maintaining His mission to fulfill God's redemptive plan.

Then Pilate said to the chief priests and the crowds
Pontius Pilate was the Roman governor of Judea, a position he held from AD 26 to 36. His role was to maintain order and enforce Roman law. The chief priests were the leading religious authorities in Jerusalem, primarily from the Sadducee sect, who held significant power in the Sanhedrin, the Jewish ruling council. The crowds likely consisted of various Jewish people gathered in Jerusalem for Passover, a major Jewish festival. Pilate addressing both the religious leaders and the general populace highlights the tension between Roman authority and Jewish leadership, as well as the public nature of Jesus' trial.

“I find no basis for a charge against this man.”
Pilate's declaration of Jesus' innocence is significant, as it underscores the lack of legal grounds for the accusations brought against Him. This statement fulfills the prophecy of the suffering servant in Isaiah 53:9, which speaks of the Messiah being without deceit or violence. Pilate's repeated attempts to release Jesus (as seen in other Gospel accounts) reflect the Roman legal principle of justice, yet his eventual capitulation to the crowd's demands illustrates the political pressures he faced. This moment also typifies Jesus as the innocent Lamb of God, echoing the Passover lamb's symbolism, which was to be without blemish (Exodus 12:5).

But they kept insisting
The religious leaders were persistent in their accusations against Jesus, demonstrating their determination to see Him condemned. This reflects their deep-seated animosity and fear of losing their influence over the people. Their insistence also highlights the fulfillment of prophecies about the Messiah being rejected by His own people (Isaiah 53:3).

“He stirs up the people all over Judea with His teaching.”
The claim that Jesus was inciting the people was a serious charge, as it suggested potential rebellion against Roman authority. Jesus' teachings indeed challenged the status quo, but His message was one of spiritual transformation rather than political upheaval. This accusation mirrors earlier concerns by the Pharisees and Sadducees about Jesus' growing influence (John 11:48).

He began in Galilee
Galilee was the region where Jesus started His public ministry, fulfilling the prophecy in Isaiah 9:1-2 about a great light shining in Galilee. This area was known for its mixed population and was often looked down upon by the Judean elite, making it significant that Jesus' ministry began there, emphasizing His mission to reach all people.

and has come all the way here.”
The journey from Galilee to Jerusalem was not just a physical one but also symbolic of Jesus' mission to bring salvation to the heart of Jewish worship and tradition. This movement from the periphery to the center underscores the universal scope of His message. It also fulfills the prophetic journey of the Messiah coming to Jerusalem, as seen in Zechariah 9:9.

When Pilate heard this
Pilate, the Roman governor of Judea, was responsible for maintaining order and administering justice. His role in the trial of Jesus is significant, as he represents the Roman authority. The phrase indicates Pilate's reaction to the information presented to him, which is crucial in understanding the legal proceedings of the time. Pilate's involvement fulfills the prophecy of Jesus being handed over to the Gentiles (Luke 18:32).

he asked if the man was a Galilean
Galilee was a region in northern Israel, known for its diverse population and distinct cultural identity. Jesus' association with Galilee is significant, as it fulfills the prophecy of the Messiah coming from this region (Isaiah 9:1-2). Pilate's question reflects his attempt to determine jurisdiction, as Herod Antipas, the tetrarch of Galilee, was in Jerusalem at the time. This inquiry sets the stage for Jesus being sent to Herod, highlighting the political dynamics and the fulfillment of Jesus being rejected by both Jewish and Gentile leaders.

And learning that Jesus was under Herod’s jurisdiction
This phrase indicates Pilate's discovery of Jesus' Galilean origin, placing Him under the authority of Herod Antipas, the tetrarch of Galilee and Perea. Herod's jurisdiction over Galilee is significant, as it reflects the Roman practice of regional governance. Herod Antipas, son of Herod the Great, is known for his role in the execution of John the Baptist (Mark 6:14-29). This jurisdictional transfer highlights the political maneuvering of Pilate, who sought to avoid responsibility for Jesus' fate.

he sent Him to Herod
Pilate's decision to send Jesus to Herod can be seen as an attempt to pass the responsibility of judgment. This act also reflects the strained relationship between Pilate and Herod, which is later reconciled through this interaction (Luke 23:12). The sending of Jesus to Herod fulfills the prophecy of Psalm 2:2, where rulers gather against the Lord's Anointed. It also demonstrates the fulfillment of Jesus' prediction that He would be handed over to the Gentiles (Luke 18:32).

who himself was in Jerusalem at that time
Herod's presence in Jerusalem during the Passover festival is significant, as it was customary for Jewish leaders to be in the city for major feasts. This detail underscores the providential timing of events leading to the crucifixion. Herod's presence in Jerusalem also provides a rare opportunity for him to encounter Jesus, whom he had long desired to see (Luke 9:9). This meeting between Herod and Jesus is a pivotal moment, illustrating the fulfillment of God's redemptive plan through the convergence of political and religious authorities.

When Herod saw Jesus, he was greatly pleased.
Herod Antipas, the tetrarch of Galilee and Perea, was the son of Herod the Great. Known for his role in the execution of John the Baptist, Herod was a ruler who sought to maintain his power through political maneuvering. His pleasure at seeing Jesus was not due to spiritual insight or reverence but rather curiosity and entertainment. Herod's interest in Jesus was superficial, reflecting a desire for spectacle rather than truth. This encounter highlights the contrast between worldly power and the spiritual kingdom Jesus proclaimed.

He had wanted to see Him for a long time,
Herod's longstanding desire to see Jesus suggests that Jesus' reputation had spread widely, even reaching the ears of political leaders. This desire was not born out of faith or repentance but rather a fascination with Jesus' fame and the reports of His miraculous works. Herod's interest was similar to that of many who followed Jesus for signs and wonders rather than His teachings. This phrase underscores the widespread impact of Jesus' ministry and the varied responses it elicited.

because he had heard about Him
The fame of Jesus had permeated the region, and Herod had likely heard reports of His teachings, miracles, and growing following. This reflects the historical context of Jesus' ministry, where news traveled through word of mouth and the testimony of those who witnessed His works. Herod's knowledge of Jesus was secondhand, lacking personal encounter or understanding of His true mission. This phrase illustrates the difference between hearing about Jesus and truly knowing Him.

and was hoping to see Him perform a miracle.
Herod's hope to witness a miracle reveals his misunderstanding of Jesus' purpose. He viewed Jesus as a performer of wonders rather than the Messiah bringing salvation. This expectation of a miracle for entertainment or proof is reminiscent of the temptations Jesus faced in the wilderness, where He was challenged to demonstrate His power for self-serving purposes. Herod's desire for a miracle reflects a common human tendency to seek signs rather than faith, a theme addressed throughout the Gospels.

Herod questioned Jesus at great length
Herod Antipas, the tetrarch of Galilee and Perea, was the son of Herod the Great. Known for his role in the execution of John the Baptist, Herod was curious about Jesus, having heard of His miracles and teachings. This encounter takes place during Jesus' trial, after Pilate sent Him to Herod, as Jesus was a Galilean. Herod's questioning likely stemmed from a mix of curiosity and political intrigue, as he sought to understand Jesus' claims and possibly witness a miracle. The setting is Herod's palace in Jerusalem, where he was staying for the Passover festival, a time when Jewish leaders and Roman authorities were particularly vigilant about potential uprisings.

but He gave no answer
Jesus' silence before Herod fulfills the prophecy of Isaiah 53:7, where the suffering servant is described as being oppressed and afflicted, yet not opening His mouth. This silence can be seen as a demonstration of Jesus' submission to God's will and His understanding of the futility of defending Himself before a ruler who was not genuinely seeking truth. It also highlights Jesus' role as the Lamb of God, willingly going to the cross without protest. His silence contrasts with His earlier responses to Pilate, indicating a discernment of Herod's insincerity and lack of spiritual insight. This moment underscores the fulfillment of His mission and the prophetic nature of His suffering.

Meanwhile, the chief priests and scribes stood there,
The chief priests and scribes were part of the Jewish religious leadership. The chief priests were primarily Sadducees, who held significant power in the Sanhedrin, the Jewish ruling council. The scribes, often Pharisees, were experts in the Law of Moses. Their presence indicates the seriousness of the charges against Jesus, as they were the authoritative figures in religious and legal matters. This setting is during Jesus' trial before Pilate, highlighting the tension between Jewish authorities and Jesus, who challenged their interpretations and practices.

vehemently accusing Him.
The term "vehemently" suggests intense emotion and determination. The religious leaders were not merely presenting a case; they were aggressively seeking to ensure Jesus' condemnation. This reflects their deep-seated animosity towards Jesus, who had exposed their hypocrisy and threatened their authority. Their accusations were likely centered on claims of blasphemy and insurrection, as they sought to convince Pilate of Jesus' threat to Roman order. This moment fulfills prophecies such as Isaiah 53:7, where the Messiah is described as being oppressed and afflicted, yet not opening His mouth in defense. The leaders' actions also typify the rejection of Christ by the world, a theme echoed throughout the New Testament.

And even Herod and his soldiers ridiculed and mocked Him.
Herod Antipas, the tetrarch of Galilee and Perea, was the son of Herod the Great. Known for his role in the execution of John the Baptist, Herod was a ruler who sought to maintain his power by appeasing both Roman authorities and Jewish leaders. The act of ridicule and mockery by Herod and his soldiers reflects the fulfillment of prophecies such as Isaiah 53:3, which speaks of the Messiah being despised and rejected. This mockery also highlights the cultural practice of Roman and local authorities to humiliate those they considered powerless or a threat. The soldiers' actions were not just personal disdain but a representation of the world's rejection of Jesus' kingship.

Dressing Him in a fine robe,
The fine robe, likely a luxurious garment, was used to mock Jesus' claim to kingship. This act of dressing Him in such attire was a form of sarcastic homage, intended to belittle His claim to be the King of the Jews. The robe symbolizes the false honor given by the world, contrasting with the true honor and glory that belong to Christ. This event parallels the mockery Jesus faced from the Roman soldiers, who placed a crown of thorns on His head and hailed Him as "King of the Jews" (Matthew 27:29). The robe can also be seen as a type of the royal garments that Christ will wear in His second coming, as described in Revelation 19:13-16.

they sent Him back to Pilate.
Herod's decision to send Jesus back to Pilate indicates his reluctance to pass judgment on Jesus, possibly due to political caution or a lack of evidence. This act underscores the political dynamics between Herod and Pilate, who were both under Roman authority but had distinct jurisdictions. The return to Pilate fulfills the prophecy of Jesus being handed over to the Gentiles (Luke 18:32). It also highlights the fulfillment of God's sovereign plan, as Jesus' trial and crucifixion were necessary for the redemption of humanity. The collaboration between Herod and Pilate, who were previously at odds, illustrates how Jesus' presence and mission brought together unlikely alliances, even among those who opposed Him.

That day
This phrase refers to the specific day of Jesus' trial and crucifixion. It highlights the significant events that unfolded, leading to a change in the relationship between Herod and Pilate. The day is pivotal in the Passion narrative, marking the culmination of Jesus' earthly ministry and the fulfillment of His mission.

Herod and Pilate became friends
Herod Antipas, the tetrarch of Galilee, and Pontius Pilate, the Roman governor of Judea, were both key political figures in the region. Their newfound friendship is significant because it underscores the political maneuvering and alliances that often occurred in the Roman Empire. This alliance was likely formed out of mutual interest in maintaining order and control over the volatile region of Judea. The friendship also highlights the irony of Jesus' trial, where political leaders who were previously at odds found common ground in their dealings with Jesus. This moment can be seen as a fulfillment of Psalm 2:2, where rulers unite against the Lord's Anointed.

before this time they had been enemies
The enmity between Herod and Pilate likely stemmed from their overlapping jurisdictions and differing political agendas. Historical sources suggest that Pilate's governance was marked by tension with local leaders, including Herod. The fact that they became friends over the trial of Jesus illustrates the unifying power of opposition to Christ, a theme seen throughout the Gospels. This enmity turned friendship serves as a backdrop to the greater narrative of Jesus' trial, where earthly powers conspired against Him, yet ultimately fulfilled God's sovereign plan.

Then Pilate called together
Pontius Pilate was the Roman governor of Judea, serving under Emperor Tiberius. His role was to maintain order and enforce Roman law. Pilate's summoning of the assembly indicates a formal proceeding, highlighting the gravity of the situation. This action reflects his attempt to address the growing tension surrounding Jesus' trial.

the chief priests,
The chief priests were influential leaders within the Jewish religious hierarchy, primarily from the Sadducees. They held significant power in the Sanhedrin, the Jewish ruling council. Their involvement underscores the religious authorities' opposition to Jesus, whom they saw as a threat to their power and traditions.

the rulers,
The term "rulers" likely refers to members of the Sanhedrin, the Jewish council responsible for religious and civil matters. This group included both Pharisees and Sadducees, who, despite their theological differences, united against Jesus. Their presence indicates the official nature of the proceedings and the collective decision-making process.

and the people,
The inclusion of "the people" suggests a broader public involvement, possibly representing the general populace of Jerusalem. This reflects the widespread interest and concern over Jesus' fate. The crowd's presence also foreshadows their later role in demanding Jesus' crucifixion, illustrating the volatile public opinion and the influence of the religious leaders.

and said to them,
This phrase indicates a formal address, likely in a public setting. Pilate, the Roman governor, is speaking to the Jewish leaders and the gathered crowd. This reflects the Roman practice of public trials and pronouncements, emphasizing transparency and authority.

“You brought me this man
The "you" refers to the Jewish religious leaders who had arrested Jesus and brought Him to Pilate. This highlights the tension between the Jewish authorities and Jesus, who they saw as a threat to their power and religious traditions. The phrase "this man" shows Pilate's detachment and lack of personal investment in the case.

as one who was inciting the people to rebellion.
The accusation of inciting rebellion is serious, as it implies a threat to Roman rule. The Jewish leaders framed Jesus as a political insurgent, which would have been a capital offense under Roman law. This reflects their strategy to ensure Roman intervention, as religious charges alone might not have warranted execution.

I have examined Him here in your presence
Pilate's examination of Jesus was a legal procedure, conducted openly to ensure fairness and accountability. This phrase underscores Pilate's role as a judge and his attempt to maintain justice according to Roman legal standards. It also highlights the transparency of the proceedings, as the examination was done publicly.

and found Him not guilty of your charges against Him.
Pilate's declaration of Jesus' innocence is significant, as it underscores the lack of evidence for the accusations. This aligns with the biblical theme of Jesus as the sinless Lamb of God, fulfilling prophecies such as Isaiah 53:9, which speaks of the Messiah's innocence. Pilate's statement also foreshadows the ultimate injustice of Jesus' crucifixion, despite His innocence.

Neither has Herod
Herod Antipas, the tetrarch of Galilee and Perea, was the ruler who had jurisdiction over Jesus because Jesus was a Galilean. Herod's involvement in Jesus' trial highlights the political complexities of the time, as Herod was a client king under Roman authority. Herod's lack of a guilty verdict aligns with the prophecy in Isaiah 53:9, which speaks of the innocence of the suffering servant. This phrase also underscores the fulfillment of Psalm 2, where rulers conspire against the Lord's anointed, yet find no fault in Him.

for he sent Him back to us
Herod's decision to send Jesus back to Pilate indicates his reluctance to take responsibility for Jesus' fate. This act reflects the political maneuvering typical of Roman and Jewish leaders, who often sought to maintain power without inciting unrest. The return to Pilate signifies the fulfillment of Jesus' prophecy about His suffering and death at the hands of both Jewish and Gentile authorities (Luke 18:32-33). It also illustrates the fulfillment of Psalm 22, where the Messiah is surrounded by those who mock and reject Him.

As you can see
Pilate's statement to the crowd emphasizes the transparency of the trial proceedings. It suggests that the evidence presented was insufficient to warrant a death sentence. This phrase highlights the public nature of Jesus' trial, which was conducted in front of many witnesses, fulfilling the legal requirements of the time. It also points to the broader theme of Jesus' innocence, as seen in 1 Peter 2:22, which states that He committed no sin.

He has done nothing deserving of death
This declaration of Jesus' innocence is crucial, as it fulfills the Old Testament requirement for a spotless sacrifice (Exodus 12:5). Jesus, the Lamb of God, is without blemish, making Him the perfect atonement for sin. The statement also connects to Isaiah 53:9, which prophesies that the suffering servant would be without deceit or violence. Pilate's acknowledgment of Jesus' innocence underscores the injustice of His crucifixion and highlights the fulfillment of God's redemptive plan through the death of His Son.

Therefore
The word "therefore" indicates a conclusion or decision based on prior events or statements. In the context of Luke 23, Pilate has been examining Jesus and finds no basis for a charge against Him. This decision follows Pilate's assessment of the situation, where he attempts to balance justice with the demands of the crowd. The use of "therefore" shows Pilate's attempt to appease both his conscience and the crowd's insistence on punishment.

I will punish Him
Pilate's intention to punish Jesus reflects a Roman practice of scourging, which was often used as a lesser penalty or a warning. This punishment was severe, involving whipping with a flagrum, a tool designed to inflict maximum pain and damage. Pilate's decision to punish Jesus, despite finding no guilt in Him, highlights the political pressure he faced. It also fulfills the prophecy of the suffering servant in Isaiah 53, where the Messiah is described as being wounded for our transgressions.

and release Him.”
Pilate's plan to release Jesus after punishment shows his belief in Jesus' innocence and his desire to avoid executing an innocent man. This reflects the Roman legal system's emphasis on justice, yet it also underscores Pilate's weakness in succumbing to the crowd's demands. The release of Jesus was ultimately not realized, as the crowd chose Barabbas instead. This decision fulfills the typology of Jesus as the ultimate Passover Lamb, taking the place of sinners, as seen in the substitutionary atonement theme throughout Scripture.

Now Pilate was obliged
Pilate, the Roman governor of Judea, was in a position of authority but faced political pressure from the Jewish leaders and the crowd. His obligation was not a legal requirement but a customary practice to maintain peace during the volatile time of Passover. This reflects the tension between Roman authority and Jewish customs.

to release to the people
The practice of releasing a prisoner was a gesture to appease the Jewish populace during Passover, a major Jewish festival commemorating the Israelites' liberation from Egyptian slavery. This act was meant to symbolize mercy and goodwill, aligning with the themes of liberation and redemption celebrated during the feast.

one prisoner
The choice of releasing a prisoner highlights the stark contrast between Jesus, who was innocent, and Barabbas, a known criminal. This decision underscores the miscarriage of justice and the moral blindness of the crowd, who chose Barabbas over Jesus. It also serves as a type of substitutionary atonement, where the innocent suffers in place of the guilty.

at the feast
The Passover feast was a time of heightened nationalistic fervor and religious significance for the Jewish people. The timing of Jesus' trial and crucifixion during Passover is significant, as it fulfills the typology of Jesus as the Passover Lamb, whose sacrifice brings deliverance from sin, paralleling the original Passover's deliverance from physical bondage.

But they all cried out in unison:
This phrase highlights the collective voice of the crowd, emphasizing the unity in their demand. The crowd's unanimity reflects the influence of the chief priests and leaders who had stirred them up against Jesus (Mark 15:11). This moment fulfills the prophecy of Psalm 22:16, where the Messiah is surrounded by a hostile assembly. The scene is set in Jerusalem, during the Passover festival, a time when the city was filled with Jewish pilgrims, increasing the potential for mob mentality.

Away with this man!
The demand to remove Jesus echoes the rejection of the Messiah by His own people, as prophesied in Isaiah 53:3. This rejection is a pivotal moment in the Passion narrative, illustrating the fulfillment of Jesus' own predictions about His suffering and rejection (Luke 9:22). The phrase "Away with" indicates a desire for His death, aligning with the Jewish leaders' intentions to eliminate Jesus as a threat to their authority and the status quo.

Release Barabbas to us!
Barabbas, whose name means "son of the father," is a notable figure in this narrative. He was imprisoned for insurrection and murder (Mark 15:7), representing the very crimes Jesus was falsely accused of. The choice between Jesus and Barabbas symbolizes the rejection of the true Son of the Father in favor of a violent revolutionary. This substitutionary exchange prefigures the atonement, where Jesus takes the place of sinners, offering Himself as a sacrifice for humanity's transgressions. The crowd's choice reflects the spiritual blindness and moral inversion prevalent at the time, as they choose a known criminal over the innocent Christ.

Barabbas had been imprisoned
Barabbas is a notable figure in the Passion narrative, representing the choice between Jesus and a known criminal. His imprisonment highlights the Roman practice of detaining those who threatened public order. The name "Barabbas" means "son of the father," which is ironic given the choice between him and Jesus, the true Son of the Father. This moment underscores the injustice of the situation, as an innocent man, Jesus, is condemned while a guilty man is set free.

for an insurrection in the city
The insurrection refers to a rebellion against Roman authority, a common occurrence in Judea due to the oppressive Roman rule. This context is crucial as it shows the political tension of the time. The city mentioned is likely Jerusalem, the center of Jewish religious life and a hotbed for political unrest. Barabbas's involvement in such an insurrection would have made him a significant threat to Roman peace, yet the crowd chooses him over Jesus, who preached peace and love.

and for murder
Barabbas's crime of murder further emphasizes the gravity of his offenses. Murder, according to Jewish law, is a capital crime, deserving of death. This detail highlights the stark contrast between Barabbas and Jesus, who gave life and healed others. The choice to release Barabbas instead of Jesus illustrates the moral blindness and corruption of the leaders and the crowd, fulfilling the prophecy of the suffering servant who would be rejected by His own people (Isaiah 53:3).

(Barabbas had been imprisoned for an insurrection in the city, and for murder.)
This entire verse serves as a powerful illustration of substitutionary atonement, a key theological concept where Jesus takes the place of sinners. Barabbas's release symbolizes humanity's release from the bondage of sin through Christ's sacrifice. The choice of Barabbas over Jesus also reflects the broader rejection of Jesus by the world, as foretold in John 1:11, where He came to His own, but His own did not receive Him. This moment is a pivotal point in the Passion narrative, setting the stage for the crucifixion and the ultimate demonstration of God's love and justice.

Wanting to release Jesus
Pilate's desire to release Jesus reflects the Roman governor's recognition of Jesus' innocence. In the Gospels, Pilate repeatedly finds no fault in Jesus (Luke 23:4, John 18:38). This aligns with the Roman legal system, which valued justice and due process. Pilate's reluctance to condemn Jesus highlights the tension between Roman law and the demands of the Jewish leaders. This moment also fulfills the prophecy of the suffering servant in Isaiah 53, who is described as innocent yet oppressed.

Pilate addressed them again
Pilate's repeated attempts to address the crowd demonstrate his struggle to maintain order and justice. The crowd, incited by the chief priests and elders (Matthew 27:20), represents the Jewish leadership's rejection of Jesus as the Messiah. Pilate's public address is a common Roman practice, where governors would communicate decisions to the populace. This scene underscores the political and social pressures Pilate faced, as he sought to appease both the Roman authorities and the local Jewish population. The crowd's eventual demand for crucifixion (Luke 23:21) contrasts with Pilate's initial intention, illustrating the fulfillment of Jesus' prophecy about His own death (Mark 10:33-34).

but they kept shouting
The crowd's persistent shouting reflects the intense pressure and mob mentality present during Jesus' trial. This scene occurs in Jerusalem, a city bustling with people due to the Passover festival. The religious leaders had stirred up the crowd, as seen in Mark 15:11, to demand Jesus' crucifixion. This shouting signifies the rejection of Jesus as the Messiah, fulfilling the prophecy in Isaiah 53:3, where the suffering servant is despised and rejected by men.

“Crucify Him!
The demand for crucifixion highlights the severity of the punishment they sought for Jesus. Crucifixion was a Roman method of execution reserved for the worst criminals and was considered a curse under Jewish law (Deuteronomy 21:23). This cry for crucifixion underscores the depth of the crowd's animosity and the influence of the chief priests and elders, who saw Jesus as a threat to their authority and religious traditions.

Crucify Him!”
The repetition of the demand emphasizes the crowd's determination and the climactic moment of Jesus' trial. This insistence on crucifixion fulfills Jesus' own predictions about His death (Matthew 20:19) and aligns with the typology of the Passover lamb, as Jesus is the ultimate sacrifice for sin (1 Corinthians 5:7). The call for crucifixion also foreshadows the redemptive purpose of Jesus' death, as He bears the sins of humanity, offering salvation to all who believe (John 3:16).

A third time he said to them
This phrase indicates Pilate's repeated attempts to reason with the crowd. Pilate, the Roman governor, is portrayed in the Gospels as reluctant to condemn Jesus, suggesting a tension between Roman law and the demands of the Jewish leaders. The number three often signifies completeness or emphasis in biblical literature, underscoring Pilate's persistent questioning.

“What evil has this man done?
Pilate's question highlights the lack of evidence against Jesus. In Roman law, a charge required substantiation, and Pilate's inquiry suggests he found none. This echoes Isaiah 53:9, which prophesies the innocence of the suffering servant. The question also reflects the broader theme of Jesus' sinlessness, a key tenet in Christian theology.

I have found in Him no offense worthy of death.
Pilate's declaration of Jesus' innocence is significant, as it fulfills the requirement of a spotless sacrifice, aligning with Old Testament sacrificial laws (Leviticus 1:3). This statement also connects to 1 Peter 2:22, which affirms Jesus' sinlessness. Historically, Roman governors had the authority to release prisoners, emphasizing Pilate's legal power to free Jesus.

So after I punish Him, I will release Him.”
Pilate's proposal to punish and release Jesus reflects a compromise, attempting to appease the crowd while acknowledging Jesus' innocence. The punishment likely refers to scourging, a common Roman practice intended to placate accusers without resorting to execution. This moment foreshadows the ultimate sacrifice of Jesus, paralleling the Passover lamb, and fulfills prophecies such as Isaiah 53:5, which speaks of the Messiah being wounded for transgressions.

But they were insistent
The crowd's insistence reflects the intense pressure placed on Pilate by the Jewish leaders and the people. This moment is a culmination of the growing hostility towards Jesus, which had been building throughout His ministry. The religious leaders had long sought to eliminate Jesus, fearing His influence and the challenge He posed to their authority (John 11:47-53). This insistence also fulfills the prophecy of the suffering servant in Isaiah 53, where it is foretold that the Messiah would be rejected by His own people.

demanding with loud voices for Jesus to be crucified
The demand for crucifixion highlights the severity of the punishment they sought. Crucifixion was a Roman method of execution reserved for the most heinous criminals and was considered extremely shameful and brutal. The loud voices indicate a mob mentality, where reason and justice are overshadowed by emotion and manipulation. This scene echoes Psalm 22, a messianic psalm that describes the suffering and rejection of the righteous one.

And their clamor prevailed
The prevailing clamor signifies the triumph of injustice and the failure of Pilate to uphold justice, despite his initial hesitations (Luke 23:4, 14-15). Pilate's capitulation to the crowd's demands illustrates the political and social pressures of the time, as he sought to maintain order and avoid unrest during the volatile period of Passover. This moment also underscores the fulfillment of God's sovereign plan for redemption through the sacrifice of Jesus, as foretold in the Old Testament (Isaiah 53:10).

So Pilate sentenced
Pilate, the Roman governor of Judea, held the authority to pass legal judgments. His role was to maintain order and enforce Roman law. Despite finding no fault in Jesus (Luke 23:4, 14-15), Pilate ultimately chose to sentence Him, highlighting the political pressure he faced. This decision reflects the tension between Roman authority and Jewish leadership, as well as Pilate's struggle to balance justice with maintaining peace.

that their demand
The "demand" refers to the insistence of the Jewish leaders and the crowd to crucify Jesus (Luke 23:21-23). This demand was fueled by religious leaders who saw Jesus as a threat to their authority and the status quo. The crowd's call for crucifixion was a result of manipulation and incitement by these leaders, demonstrating the power of mob mentality and the influence of religious authorities in that era.

be met.
Pilate's decision to meet their demand underscores the fulfillment of prophecy and divine plan. Isaiah 53:7-8 speaks of the suffering servant who would be led to slaughter, and Jesus' crucifixion fulfills this prophecy. This act also typifies Jesus as the sacrificial Lamb, aligning with the Passover lamb in Exodus 12, symbolizing deliverance and atonement for sin. Despite the injustice, this moment is pivotal in God's redemptive plan for humanity.

As they had requested
This phrase refers to the crowd's demand for the release of Barabbas instead of Jesus. The crowd, influenced by the chief priests and elders, chose Barabbas, a known criminal, over Jesus, fulfilling the prophecy of Isaiah 53:3, where the Messiah is described as "despised and rejected by men." This decision highlights the fickle nature of public opinion and the fulfillment of God's sovereign plan through human actions.

he released the one imprisoned for insurrection and murder
Barabbas was a notorious prisoner, guilty of rebellion against Roman authority and murder. His release instead of Jesus is symbolic of the substitutionary atonement of Christ, where the innocent suffers in place of the guilty. This act prefigures the core of the Gospel message, where Jesus takes the place of sinners, bearing the punishment they deserve. The choice of Barabbas over Jesus also underscores the political tension in Judea, where insurrectionists were both feared and, at times, admired by the Jewish populace for their resistance against Roman rule.

and he handed Jesus over to their will
Pilate's decision to hand Jesus over to the crowd's will demonstrates the political pressure he faced. Despite finding no fault in Jesus, Pilate capitulated to the demands of the people to maintain order and his position. This act of handing Jesus over fulfills the prophecy of Isaiah 53:7, where the Messiah is described as being led like a lamb to the slaughter. It also reflects the broader theme of Jesus' submission to the Father's will, as seen in His prayer in the Garden of Gethsemane (Luke 22:42), and highlights the injustice of His trial and crucifixion.

As the soldiers led Him away
This phrase marks the beginning of Jesus' journey to Golgotha, the place of crucifixion. Roman soldiers were responsible for executing the sentence of crucifixion, a common method of capital punishment in the Roman Empire. This event follows Jesus' trial before Pontius Pilate, where He was sentenced to death despite Pilate's initial reluctance. The soldiers' actions fulfill the prophecy of the Suffering Servant in Isaiah 53, who was "led like a lamb to the slaughter."

they seized Simon of Cyrene
Simon of Cyrene is introduced here as an unexpected participant in the Passion narrative. Cyrene was a city in modern-day Libya, indicating Simon was likely a Jewish pilgrim in Jerusalem for Passover. His seizure by the soldiers was likely due to Jesus' physical inability to carry the cross after the severe scourging and abuse He had endured. This act of seizing Simon highlights the Roman practice of impressment, where bystanders could be compelled to carry burdens for soldiers.

on his way in from the country
This detail suggests that Simon was arriving in Jerusalem from the surrounding countryside, possibly unaware of the events unfolding. The mention of "the country" indicates he was not a resident of the city, emphasizing his role as an outsider drawn into the central event of the Christian faith. This moment underscores the universal reach of the Gospel, as Simon, a foreigner, becomes part of the narrative of salvation.

and they put the cross on him
The cross, likely the horizontal beam known as the patibulum, was placed on Simon. This act symbolizes the weight of sin and the burden of the cross that Jesus bore for humanity. Simon's involvement is a vivid illustration of discipleship, as Jesus had earlier taught that anyone who follows Him must "take up their cross" (Luke 9:23). This moment foreshadows the call for believers to share in Christ's sufferings.

to carry behind Jesus
Simon carrying the cross behind Jesus is a powerful image of following Christ. It reflects the call to discipleship, where believers are invited to follow in the footsteps of Jesus, even in suffering. This act of carrying the cross behind Jesus also fulfills the typology of Christ as the ultimate burden-bearer, who invites others to share in His mission. The positioning of Simon behind Jesus signifies the path of following the Savior, a journey marked by sacrifice and service.

A great number of people followed Him
This phrase indicates the significant public interest in Jesus' crucifixion. The crowd likely included a mix of His followers, curious onlookers, and those who had previously witnessed His miracles and teachings. The presence of a large crowd is consistent with the Passover festival in Jerusalem, which drew many pilgrims. This scene fulfills the prophecy of Isaiah 53:3, where the Messiah is described as "despised and rejected by men," yet still drawing attention and followers.

including women who kept mourning and wailing for Him
The mention of women is significant, as it highlights their role in Jesus' ministry and their compassion in His final hours. In Jewish culture, women often led mourning rituals, which included loud lamentation. This public display of grief underscores the deep sorrow and loss felt by those who believed in Jesus. The presence of these women fulfills the prophecy of Zechariah 12:10, which speaks of mourning for the one who was pierced. Their mourning also prefigures the sorrow of the Church for the suffering of Christ, as well as the eventual joy of His resurrection.

But Jesus turned to them and said
This phrase indicates a moment of intentional engagement by Jesus. Despite His own suffering, He shows compassion and concern for others. This reflects His consistent character throughout the Gospels, where He often turns to address those around Him, offering teaching or comfort. The act of turning signifies a deliberate choice to address the women following Him, highlighting His awareness and care even in His final hours.

Daughters of Jerusalem
This term refers to the women of Jerusalem who were mourning and lamenting as Jesus was led to His crucifixion. In the cultural context, it was common for women to publicly mourn during executions. The phrase "Daughters of Jerusalem" is also reminiscent of Old Testament language, such as in the Song of Solomon, where it refers to the inhabitants of the city. This connection underscores the prophetic and historical continuity of Jesus' mission and message.

do not weep for Me
Here, Jesus redirects the focus of the mourning. While it is natural to weep for someone facing death, Jesus emphasizes that His suffering is part of a divine plan. This reflects His understanding of His role as the sacrificial Lamb, fulfilling prophecies such as Isaiah 53, where the suffering servant bears the sins of many. Jesus' instruction not to weep for Him underscores His acceptance of His mission and the greater purpose behind His suffering.

but weep for yourselves and for your children
This warning shifts the focus to the impending judgment and suffering that would come upon Jerusalem. Historically, this prophecy was fulfilled in AD 70 when the Romans destroyed Jerusalem, an event that brought immense suffering

Look, the days are coming
This phrase indicates a prophetic statement, often used by Jesus to foretell future events. It echoes Old Testament prophetic language, such as in Jeremiah 7:32 and Amos 8:11, where impending judgment or significant change is announced. Jesus is warning of a future time of distress, likely referring to the destruction of Jerusalem in AD 70, a pivotal event in Jewish history.

when people will say,
This suggests a shift in societal values and perceptions. The phrase implies a future consensus or common sentiment among people, indicating a reversal of traditional blessings and curses. It reflects a time of such calamity that what was once considered a curse will be seen as a blessing.

‘Blessed are the barren women,
In Jewish culture, barrenness was often seen as a curse or a sign of disfavor from God, as seen in Genesis 30:1 and 1 Samuel 1:5-6. However, Jesus predicts a time when being barren will be considered a blessing, highlighting the severity of the coming tribulation. This reversal underscores the desperation and suffering that will make childlessness preferable.

the wombs that never bore,
This phrase reinforces the previous statement, emphasizing the blessing of not having children during the impending hardship. It reflects the intense suffering and loss that will make the responsibilities and vulnerabilities of parenthood a burden rather than a joy.

and breasts that never nursed!’
Nursing is a natural extension of motherhood, symbolizing care and nurturing. In the context of this prophecy, the inability to nurse is seen as a blessing, further illustrating the dire circumstances where nurturing a child would be fraught with danger and sorrow. This imagery connects to the lamentations found in the Old Testament, such as Lamentations 4:3-4, where the suffering of children during sieges is poignantly described.

At that time
This phrase indicates a specific period, often associated with prophetic or eschatological events. In the context of Luke 23, Jesus is speaking during His crucifixion, addressing the women of Jerusalem. The "time" refers to future judgment, possibly the destruction of Jerusalem in AD 70 or the end times. This aligns with prophetic literature where "that time" often signifies divine intervention or judgment (e.g., Daniel 12:1).

‘they will say to the mountains, “Fall on us!”
This imagery is drawn from Old Testament prophetic language, notably Hosea 10:8, where people call for the mountains to cover them as a response to impending doom. It reflects a desire for escape from divine wrath, highlighting the severity of the judgment. The mountains symbolize stability and permanence, yet even they are called upon to provide refuge, indicating the desperation of the people.

and to the hills, “Cover us!”’
The plea to the hills echoes the call to the mountains, reinforcing the theme of seeking refuge from God's judgment. This phrase is also found in Revelation 6:16, where people hide from the wrath of the Lamb. The repetition of this imagery in both the Old and New Testaments underscores the consistency of God's message regarding judgment and the futility of seeking escape from divine justice through natural means. It serves as a sobering reminder of the seriousness of sin and the need for repentance.

For if men do these things
This phrase refers to the actions of the people and authorities during Jesus' crucifixion. It highlights the injustice and cruelty Jesus faced despite His innocence. The "things" include the mockery, torture, and eventual crucifixion. This reflects the sinful nature of humanity and the rejection of God's chosen one. It also connects to the broader biblical theme of human depravity and the need for redemption, as seen in Romans 3:23.

while the tree is green
The "green tree" symbolizes a time of life, prosperity, and opportunity. In this context, it represents Jesus Himself, who is righteous and full of life. The imagery of a green tree is often used in the Bible to denote vitality and blessing (Psalm 1:3). Jesus, being the source of life and truth, is the "green tree" in this metaphor. His presence among the people was a time of spiritual opportunity and revelation.

what will happen when it is dry?”
The "dry tree" symbolizes a time of judgment, desolation, and spiritual barrenness. This phrase foreshadows the coming destruction of Jerusalem in AD 70, a time when the opportunity for repentance and salvation would be past. The dry tree can also represent the spiritual state of Israel and humanity without Christ. This imagery is consistent with prophetic warnings found in the Old Testament, such as in Ezekiel 17:24, where God speaks of making the dry tree flourish and the green tree wither, indicating His sovereign control over judgment and blessing.

Two others, who were criminals
The mention of "two others" highlights the fulfillment of Isaiah 53:12, which prophesied that the Messiah would be "numbered with the transgressors." The term "criminals" indicates that these individuals were likely guilty of serious offenses, possibly insurrection or robbery, as crucifixion was reserved for severe crimes. This detail underscores the innocence of Jesus, who was crucified alongside actual lawbreakers, emphasizing His role as the sinless sacrifice.

were also led away
The phrase "led away" suggests a procession, a common practice in Roman executions where the condemned were paraded through public streets to serve as a deterrent. This public spectacle was intended to shame the condemned and demonstrate Roman authority. The act of being "led away" also parallels the imagery of a sacrificial lamb being led to slaughter, as seen in Isaiah 53:7, further typifying Jesus as the Lamb of God.

to be executed
Execution by crucifixion was a brutal and humiliating form of capital punishment used by the Romans. It was designed to prolong suffering and serve as a public warning. The method of execution fulfills the curse described in Deuteronomy 21:23, "cursed is anyone who is hung on a tree," which Paul later references in Galatians 3:13 to explain how Christ redeemed us from the curse of the law by becoming a curse for us.

with Jesus
The phrase "with Jesus" signifies His association with sinners, a theme consistent throughout His ministry. Jesus' crucifixion between two criminals symbolizes His mission to save the lost and His identification with humanity's sinfulness. This positioning also fulfills the prophecy of Psalm 22, which describes the suffering of the righteous amidst evildoers. Jesus' presence among criminals highlights His role as the mediator between God and man, taking on the sins of the world.

When they came to the place called The Skull
The place called "The Skull" is known in Aramaic as "Golgotha" and in Latin as "Calvary." This site is located outside the city walls of Jerusalem, as was customary for executions, to avoid defiling the city. The name "The Skull" may refer to the shape of the hill or a place associated with death. This location fulfills the typology of Jesus as the sin offering, which was to be taken outside the camp (Hebrews 13:11-13).

they crucified Him there
Crucifixion was a Roman method of execution reserved for the most serious offenders, particularly slaves and insurrectionists. It was a brutal and public form of punishment designed to deter others. The act of crucifying Jesus fulfills Old Testament prophecies such as Psalm 22:16, "They pierced my hands and my feet," and Isaiah 53:5, "He was pierced for our transgressions."

along with the criminals
The presence of criminals highlights the fulfillment of Isaiah 53:12, which states that the Messiah would be "numbered with the transgressors." This detail emphasizes Jesus' identification with sinners, taking upon Himself the sins of humanity.

one on His right and the other on His left
The positioning of the criminals, one on each side of Jesus, underscores the theme of judgment and salvation. It reflects the division of humanity in response to Christ—those who accept Him and those who reject Him. This scene is further elaborated in the subsequent verses, where one criminal mocks Jesus while the other seeks His mercy, illustrating the choice each person must make regarding Jesus.

Then Jesus said,
This phrase indicates a specific moment during the crucifixion of Jesus. It highlights the importance of His words spoken from the cross, emphasizing His role as a teacher and intercessor even in His suffering. The timing of this statement is crucial, as it occurs amidst the physical and emotional agony of crucifixion, showcasing His divine nature and love.

“Father, forgive them,
Here, Jesus addresses God as "Father," reflecting His intimate relationship with God and His role as the Son. The plea for forgiveness is central to the Christian message of grace and redemption. This request for forgiveness is directed towards those responsible for His crucifixion, including Roman soldiers and Jewish leaders, demonstrating the boundless nature of divine mercy. It echoes the teachings of Jesus on loving one's enemies (Matthew 5:44) and sets a profound example of forgiveness.

for they do not know what they are doing.”
This phrase suggests a lack of understanding on the part of those crucifying Jesus. It implies that their actions, while grievous, are done in ignorance of the full spiritual implications. This reflects a theme found in the Old Testament, where unintentional sins are treated differently from willful disobedience (Numbers 15:27-31). It also connects to the concept of spiritual blindness, as seen in 2 Corinthians 4:4, where the "god of this age" has blinded the minds of unbelievers.

And they divided up His garments
This act fulfills the prophecy found in Psalm 22:18, which states, "They divide my garments among them and cast lots for my clothing." The division of Jesus' garments by the soldiers is a common practice in Roman crucifixions, where the executioners would claim the victim's possessions. This detail underscores the fulfillment of Scripture and the humiliation Jesus endured.

by casting lots.
Casting lots was a method used in ancient times to make decisions or distribute possessions, similar to drawing straws or rolling dice. This practice is seen throughout the Bible, such as in the selection of Matthias as an apostle (Acts 1:26). The casting of lots for Jesus' garments highlights the callousness of the soldiers and the fulfillment of prophecy, reinforcing the sovereignty of God even in the midst of human actions.

The people stood watching
This phrase captures the scene at the crucifixion, where a diverse crowd gathered. The people included various groups: followers of Jesus, curious onlookers, and those who had called for His crucifixion. This moment fulfills the prophecy in Psalm 22:17, "I can count all my bones; they stare and gloat over me." The public nature of crucifixion was intended to serve as a deterrent, and the crowd's presence underscores the humiliation Jesus endured.

and the rulers sneered at Him
The rulers mentioned here are likely the Jewish religious leaders, such as the chief priests, scribes, and elders. Their sneering reflects their rejection of Jesus as the Messiah and their belief that His crucifixion validated their judgment against Him. This act of mockery fulfills the prophecy in Psalm 22:7, "All who see me mock me; they make mouths at me; they wag their heads." Their disdain highlights the spiritual blindness and hardness of heart that Jesus often confronted in His ministry.

saying, “He saved others; let Him save Himself
This taunt refers to Jesus' well-known acts of healing and miracles, which were widely recognized even by His opponents. The rulers' challenge for Jesus to save Himself is ironic, as His mission was to save humanity through His sacrifice. This statement also echoes the temptation of Satan in the wilderness, where Jesus was challenged to prove His divinity (Luke 4:9-12). The rulers' words reveal their misunderstanding of Jesus' mission and the nature of His kingdom.

if He is the Christ of God, the Chosen One.”
The title "Christ" means "Anointed One" and is synonymous with "Messiah." The rulers' use of this title is sarcastic, questioning Jesus' claim to be the Messiah. "The Chosen One" is a messianic title that emphasizes divine selection and approval, as seen in Isaiah 42:1, "Behold my servant, whom I uphold, my chosen, in whom my soul delights." This phrase underscores the tension between human expectations of the Messiah as a political liberator and the reality of Jesus' mission as a suffering servant. The rulers' mockery unwittingly affirms Jesus' identity and mission, as He fulfills the role of the suffering Messiah prophesied in Isaiah 53.

The soldiers also mocked Him
This phrase highlights the fulfillment of prophecy and the depth of Jesus' suffering. Mockery was a common form of humiliation in Roman crucifixions, intended to degrade the victim. This act fulfills the prophecy in Psalm 22:7, "All who see me mock me; they hurl insults, shaking their heads." The soldiers' actions reflect the broader rejection of Jesus as the Messiah, as seen throughout the Gospels. Their mockery underscores the spiritual blindness of humanity and the rejection of divine authority, echoing the scorn Jesus faced from religious leaders and the crowd.

and came up to offer Him sour wine
Sour wine, or vinegar, was a cheap, common drink for soldiers and the poor, often used to quench thirst. This act fulfills Psalm 69:21, "They gave me vinegar for my thirst." The offering of sour wine can be seen as both an act of mockery and a small gesture of mercy, as it was intended to prolong life and suffering. This moment connects to the broader theme of Jesus' fulfillment of Old Testament prophecies and His role as the suffering servant. It also highlights the stark contrast between the soldiers' actions and the spiritual significance of Jesus' sacrifice, as He endures physical and emotional torment for the redemption of humanity.

If You are the King of the Jews,
This phrase is a taunt directed at Jesus during His crucifixion. The title "King of the Jews" is significant as it was used by the Roman authorities to mock Jesus, yet it also acknowledges His messianic claim. The Jewish expectation of a Messiah was one who would be a political and military leader, liberating them from Roman rule. This title is also found in the inscription placed above Jesus on the cross (Luke 23:38). The irony is that Jesus is indeed the King, but His kingdom is not of this world (John 18:36). This moment fulfills the prophecy of Psalm 2:6-8, where God declares His anointed King.

they said,
The "they" refers to the Roman soldiers and possibly others present at the crucifixion. The soldiers were executing the orders of Pilate, who had found no fault in Jesus but succumbed to the pressure of the crowd (Luke 23:24). The mockery reflects the misunderstanding and rejection of Jesus' true identity and mission. This scene is a fulfillment of the prophecy in Isaiah 53:3, where the suffering servant is despised and rejected by men.

save Yourself!
This challenge to Jesus to save Himself is a temptation similar to those He faced in the wilderness (Luke 4:9-12). It reflects a misunderstanding of Jesus' mission, which was not to save Himself but to save humanity through His sacrifice (Mark 10:45). The call to "save Yourself" is echoed by the rulers and one of the criminals crucified alongside Him (Luke 23:35, 39), highlighting the pervasive disbelief and scorn. Jesus' refusal to come down from the cross demonstrates His obedience to the Father's will and His commitment to the redemptive plan (Philippians 2:8).

Above Him was posted an inscription:
The placement of the inscription above Jesus on the cross was a common Roman practice to indicate the crime for which the condemned was being executed. This was intended to serve as a public deterrent. The fact that it was placed above Jesus signifies the Roman authority's role in His crucifixion, highlighting the political tension between Roman rule and Jewish leadership. The inscription was written in three languages: Hebrew, Latin, and Greek (John 19:20), ensuring that it was understood by all who passed by, reflecting the diverse population of Jerusalem at the time.

THIS IS THE KING OF THE JEWS:
This title, meant to mock Jesus, ironically affirms His true identity as the Messiah, the promised King from the line of David (2 Samuel 7:12-16). The Jewish leaders rejected this claim, seeing it as blasphemy, while Pilate used it to provoke them (John 19:21-22). The title fulfills Old Testament prophecies about the Messiah's kingship (Zechariah 9:9) and highlights the misunderstanding of Jesus' mission, which was not to establish an earthly kingdom but a spiritual one (John 18:36). The inscription serves as a profound theological statement, pointing to Jesus' role as the King who reigns through sacrifice and humility, contrasting with worldly expectations of power and dominance.

One of the criminals who hung there heaped abuse on Him.
This phrase introduces one of the two criminals crucified alongside Jesus. The act of crucifixion was a Roman method of execution reserved for the most serious offenders, indicating the severity of the crimes committed by these individuals. The criminal's act of heaping abuse on Jesus highlights the fulfillment of the prophecy in Psalm 22:7, which speaks of the Messiah being mocked. This moment also reflects the broader rejection of Jesus by many during His earthly ministry, as seen in John 1:11, where it states that He came to His own, but His own did not receive Him. The criminal's behavior contrasts with the other criminal's later repentance, illustrating the varied human responses to Jesus' identity and mission.

“Are You not the Christ?” he said.
The question posed by the criminal is both mocking and revealing. It reflects a common misunderstanding of the Messiah's role, as many Jews of the time expected a political liberator rather than a suffering servant. The term "Christ" is the Greek equivalent of "Messiah," meaning "Anointed One." This question echoes the taunts Jesus faced from religious leaders and soldiers, as seen in Luke 23:35-37, where they challenge Him to save Himself if He is truly the chosen one. The criminal's question underscores the irony of the situation: Jesus is indeed the Christ, but His mission involves suffering and sacrifice, not immediate earthly deliverance.

“Save Yourself and us!”
This demand reflects a misunderstanding of Jesus' mission and the nature of salvation. The criminal's plea for physical deliverance mirrors the expectations of many who desired a Messiah who would overthrow Roman rule and restore Israel's independence. However, Jesus' mission was to provide spiritual salvation through His sacrificial death, as prophesied in Isaiah 53:5, which speaks of the suffering servant who is pierced for our transgressions. The request to "save Yourself and us" also highlights the human tendency to seek immediate relief from suffering without understanding the deeper purpose behind it. This moment foreshadows the ultimate salvation Jesus offers through His resurrection, as later affirmed in Romans 5:8, where God's love is demonstrated through Christ's death for sinners.

But the other one rebuked him
This phrase refers to one of the criminals crucified alongside Jesus. In the context of the crucifixion, two criminals were executed with Jesus, fulfilling the prophecy in Isaiah 53:12 that He would be "numbered with the transgressors." The "other one" here is the penitent thief, contrasting with the unrepentant thief who mocked Jesus. This rebuke highlights a moment of spiritual awakening and recognition of Jesus' innocence and divinity. The act of rebuking his fellow criminal shows a shift from self-centeredness to a concern for truth and righteousness.

saying, “Do you not even fear God
The penitent thief's question underscores the importance of the fear of God, a recurring theme in Scripture (Proverbs 1:7). This fear is not merely terror but a reverential awe and respect for God's holiness and justice. The thief recognizes that both he and his fellow criminal are in the presence of divine judgment, and his question implies that a proper fear of God should lead to repentance and humility. This moment reflects a deep theological truth that even in dire circumstances, one can turn to God in faith.

since you are under the same judgment?
This phrase acknowledges the shared fate of the two criminals with Jesus, all condemned to die by crucifixion. Historically, crucifixion was a Roman method of execution reserved for the worst criminals, emphasizing the severity of their crimes. Theologically, this shared judgment symbolizes the human condition of sin and the need for redemption. The penitent thief's awareness of their shared judgment with Jesus also points to the irony that while they suffer justly, Jesus suffers unjustly, bearing the sins of humanity. This moment foreshadows the redemptive power of Christ's sacrifice, as the thief's recognition of their shared judgment leads to his plea for mercy and ultimately, his salvation.

We are punished justly
This phrase reflects the acknowledgment of guilt and acceptance of the consequences by one of the criminals crucified alongside Jesus. In the context of Roman law, crucifixion was a punishment reserved for the most serious offenses, such as insurrection or violent crimes. The criminal's admission highlights a recognition of justice being served according to the legal standards of the time. This acknowledgment of guilt contrasts with the innocence of Jesus, who was also crucified but without having committed any crime.

for we are receiving what our actions deserve.
The criminal's statement underscores the principle of retributive justice, where punishment is proportionate to the offense. This aligns with the Old Testament law of "an eye for an eye" (Exodus 21:24), which was intended to ensure that justice was fair and not excessive. The criminal's acceptance of his fate can be seen as a moment of repentance, recognizing the moral and legal consequences of his actions. This moment of self-awareness and confession is significant in the narrative, as it sets the stage for the contrast with Jesus' innocence.

But this man has done nothing wrong.”
This declaration of Jesus' innocence is a pivotal moment in the crucifixion narrative. It echoes the broader Gospel theme of Jesus as the sinless Lamb of God, fulfilling the prophecy of Isaiah 53:9, which speaks of the suffering servant who "had done no violence, nor was any deceit in his mouth." The criminal's recognition of Jesus' innocence serves as a powerful testimony to His righteousness, even in the face of unjust suffering. This acknowledgment also prefigures the later declarations of Jesus' innocence by Pilate (Luke 23:4, 14) and the centurion (Luke 23:47), reinforcing the theme of Jesus as the blameless sacrifice for humanity's sins.

Then he said,
This phrase introduces the words of one of the criminals crucified alongside Jesus. It highlights the moment of personal interaction and confession. The context is the crucifixion scene, where Jesus is being mocked by many, yet this criminal turns to Him in faith. This moment is significant as it shows a turning point in the heart of the criminal, contrasting with the other criminal who mocked Jesus (Luke 23:39).

“Jesus,
The use of Jesus' name is personal and direct, indicating a recognition of His identity. In the Gospels, the name "Jesus" is associated with salvation (Matthew 1:21). The criminal's use of His name suggests a level of understanding and respect, acknowledging Jesus as more than just a man.

remember me
This plea is a request for mercy and acknowledgment. In biblical terms, to be "remembered" by God is to be shown favor and grace (Genesis 8:1, Exodus 2:24). The criminal is asking Jesus to consider him favorably in the future, showing a belief in Jesus' power to save beyond death.

when You come
This phrase indicates an expectation of a future event. The criminal expresses faith in Jesus' coming reign, despite the immediate circumstances of the crucifixion. It reflects a belief in the resurrection and the establishment of Jesus' kingdom, aligning with prophecies about the Messiah's eternal reign (Daniel 7:13-14).

into Your kingdom!”
The mention of "Your kingdom" signifies recognition of Jesus as a king, fulfilling the messianic prophecies of the Old Testament (Isaiah 9:6-7). This acknowledgment is profound, given that Jesus' kingship is not of this world (John 18:36). The criminal's faith contrasts with the prevailing disbelief and highlights the spiritual nature of Jesus' kingdom, which is accessible through faith and repentance.

And Jesus said to him,
This phrase highlights the direct communication between Jesus and the criminal crucified alongside Him. It underscores Jesus' willingness to engage with individuals, even in His suffering. This interaction occurs during the crucifixion, a pivotal moment in the Gospels, emphasizing Jesus' compassion and authority. The context is the crucifixion scene, where Jesus is mocked by onlookers and one of the criminals, while the other criminal acknowledges Jesus' innocence and kingdom.

“Truly I tell you,
The use of "truly" (Greek: "amen") signifies the certainty and authority of Jesus' statement. It is a solemn affirmation, often used by Jesus to introduce important truths. This phrase assures the listener of the reliability of what follows, reflecting Jesus' divine authority and the trustworthiness of His promises.

today you will be with Me
The immediacy of "today" indicates that the promise is not for a distant future but for the present moment. This suggests a direct transition after death, countering any notion of soul sleep or purgatory. The phrase "with Me" emphasizes the personal relationship and presence with Jesus, highlighting the intimacy and assurance of salvation.

in Paradise.”
"Paradise" is a term used to describe a place of blessedness and rest, often associated with the Garden of Eden or the heavenly realm. In Jewish thought, it was considered a part of Sheol where the righteous awaited resurrection. This promise of Paradise reflects the hope of eternal life and the restoration of fellowship with God. It connects to the broader biblical narrative of redemption and the ultimate restoration of creation.

It was now about the sixth hour
The sixth hour in Jewish timekeeping corresponds to noon, the middle of the day when the sun is at its peak. This timing is significant because it highlights the supernatural nature of the events that follow. In the context of the crucifixion, this moment marks the beginning of a series of miraculous occurrences that underscore the gravity of Jesus' sacrifice. The sixth hour is also a time of prayer in Jewish tradition, adding a layer of spiritual significance to the events unfolding.

and darkness came over all the land
The darkness that enveloped the land is a miraculous event, symbolizing the judgment and mourning over the crucifixion of Jesus. This darkness is reminiscent of the ninth plague in Egypt (Exodus 10:21-23), where darkness covered the land as a sign of God's power and judgment. Theologically, this darkness can be seen as a representation of the spiritual darkness of sin and the separation from God that Jesus was experiencing on the cross. It also fulfills the prophecy found in Amos 8:9, which speaks of the sun going down at noon as a sign of God's judgment.

until the ninth hour
The ninth hour corresponds to 3 PM, marking a three-hour period of darkness. This duration is significant as it leads up to the moment of Jesus' death. The ninth hour is also the time of the evening sacrifice in the Temple, drawing a parallel between Jesus' sacrifice and the sacrificial system of the Old Testament. This connection emphasizes Jesus as the ultimate sacrifice for sin, fulfilling the requirements of the Law and the prophets. The timing of these events underscores the divine orchestration of Jesus' crucifixion as the culmination of God's redemptive plan.

The sun was darkened
This phrase describes a supernatural event that occurred during the crucifixion of Jesus. The darkening of the sun is significant as it symbolizes the judgment and mourning over the death of Christ. In biblical context, darkness often represents God's judgment (Amos 8:9) and is associated with significant divine interventions (Exodus 10:21-23). This event fulfills the prophecy in Amos and serves as a cosmic sign of the gravity of the moment. Historically, some have attempted to explain this darkness as a solar eclipse, but the timing of Passover, which occurs during a full moon, makes a natural eclipse impossible, emphasizing the miraculous nature of this event.

and the veil of the temple was torn down the middle
The tearing of the temple veil is a profound event with deep theological significance. The veil separated the Holy of Holies, the most sacred part of the temple where God's presence dwelt, from the rest of the temple. Only the high priest could enter this area, and only once a year on the Day of Atonement (Leviticus 16:2). The tearing of the veil from top to bottom (as described in Matthew 27:51) signifies the removal of the barrier between God and humanity, made possible through the atoning death of Jesus Christ. This act symbolizes the new covenant, granting believers direct access to God (Hebrews 10:19-20). It also marks the end of the old sacrificial system, as Jesus becomes the ultimate sacrifice for sin (Hebrews 9:11-12). Theologically, this event underscores the fulfillment of the law and the prophets, as Jesus embodies the true temple and high priest (John 2:19-21, Hebrews 4:14-16).

Then Jesus called out in a loud voice
This phrase highlights the deliberate and conscious act of Jesus as He approaches death. The loud voice signifies strength and authority, even in His final moments. It contrasts with the typical weakening of a crucified person, emphasizing His control over the situation. This act fulfills the prophecy of Psalm 22:1, where the suffering servant cries out to God. The loud voice also serves as a public declaration, ensuring that those present, including Roman soldiers and Jewish leaders, hear His final words.

“Father, into Your hands I commit My Spirit.”
Jesus addresses God as "Father," indicating a personal and intimate relationship, consistent with His teachings throughout the Gospels. This phrase is a direct quotation from Psalm 31:5, a psalm of trust and deliverance, showing Jesus' reliance on Scripture even in death. By committing His spirit to the Father, Jesus demonstrates His trust in God's plan and His voluntary surrender, fulfilling His role as the obedient Son. This act signifies the completion of His earthly mission and the beginning of His exaltation. It also reflects the Jewish custom of entrusting one's spirit to God at the time of death.

And when He had said this, He breathed His last.
The phrase "He breathed His last" indicates the moment of Jesus' physical death. This moment is significant as it marks the completion of His sacrificial work on the cross, fulfilling the prophecies of the suffering servant in Isaiah 53. The voluntary nature of His death is emphasized, as He chooses the moment to give up His spirit, aligning with His earlier statement in John 10:18 that He has the authority to lay down His life. This act of breathing His last signifies the end of His earthly suffering and the beginning of the new covenant through His atoning sacrifice.

When the centurion saw what had happened
The centurion was a Roman officer in charge of a hundred soldiers, highlighting the Roman presence and authority in Judea. His role at the crucifixion underscores the political tension between the Jewish leaders and Roman governance. The events he witnessed included the supernatural darkness (Luke 23:44-45) and the tearing of the temple veil, which symbolized the end of the old covenant and the opening of direct access to God through Jesus. This moment of realization for the centurion is significant, as it shows a Gentile recognizing the divine nature of Jesus, fulfilling prophecies of the Messiah being a light to the Gentiles (Isaiah 42:6).

he gave glory to God
The centurion's response is one of reverence and acknowledgment of divine intervention. In a culture where Roman soldiers were often polytheistic, his act of giving glory to the God of Israel is profound. This mirrors the biblical theme of God's sovereignty being recognized by all nations (Psalm 86:9). His declaration is a testament to the power of Jesus' death to transcend cultural and religious barriers, pointing to the universal scope of the Gospel.

saying, “Surely this was a righteous man.”
The centurion's statement affirms Jesus' innocence, contrasting with the accusations that led to His crucifixion. The term "righteous" indicates moral integrity and fulfillment of God's law, aligning with Old Testament prophecies of the Messiah as the Righteous One (Jeremiah 23:5-6). This acknowledgment by a Roman officer highlights the injustice of Jesus' death and foreshadows the recognition of His righteousness by future believers. It also connects to the theme of Jesus as the ultimate sacrifice, the spotless Lamb of God (1 Peter 1:19), whose righteousness is imputed to believers.

And when all the people who had gathered for this spectacle
The term "spectacle" indicates the public nature of the crucifixion, a common Roman practice intended to serve as a deterrent. The crowd likely included a mix of Jesus' followers, curious onlookers, and those who had called for His crucifixion. This gathering fulfills the prophecy in Psalm 22:17, where the suffering servant is surrounded by a crowd. The crucifixion took place outside Jerusalem, at Golgotha, a site chosen for its visibility to passersby.

saw what had happened
The events surrounding Jesus' death were extraordinary, including darkness over the land (Luke 23:44-45) and the tearing of the temple veil (Matthew 27:51). These signs would have been interpreted by many as divine acts, causing them to reconsider their understanding of Jesus' identity. The centurion's declaration in Luke 23:47, acknowledging Jesus as righteous, further underscores the impact of these events.

they returned home
The act of returning home signifies the end of the public event. It suggests a shift from public spectacle to personal reflection. This moment marks a transition from witnessing to processing the significance of what they had seen. The crowd's dispersal also fulfills the prophecy of Zechariah 12:10, where people mourn for the one they have pierced.

beating their breasts
This gesture is a traditional expression of grief and repentance in Jewish culture, seen in other biblical contexts such as Luke 18:13. It indicates a deep emotional response, possibly a recognition of guilt or sorrow over the role they played in Jesus' death. This act of contrition aligns with the call to repentance found throughout the Gospels, emphasizing the transformative power of witnessing Christ's sacrifice.

But all those who knew Jesus
This phrase indicates a group of people who had a personal relationship with Jesus. This includes His disciples and other followers who had been with Him during His ministry. The use of "all" suggests a collective gathering, emphasizing the impact of Jesus' life and teachings on a diverse group. This group likely included the apostles, other disciples, and perhaps even those who had been healed or taught by Him. Their presence at the crucifixion highlights their loyalty and the deep bond they shared with Jesus, despite the fear and danger associated with being identified with Him at this time.

including the women who had followed Him from Galilee
The mention of women is significant, as it underscores their important role in Jesus' ministry. Women like Mary Magdalene, Mary the mother of James, and Salome are noted in other Gospel accounts as being present. These women had supported Jesus financially and logistically, demonstrating their commitment and faith. Their journey from Galilee to Jerusalem with Jesus shows their dedication. In a cultural context where women were often marginalized, their inclusion here highlights the counter-cultural nature of Jesus' ministry, where women were valued and integral to His mission.

stood at a distance
This detail reflects the fear and uncertainty experienced by Jesus' followers. Standing at a distance could indicate their fear of being associated with Jesus and potentially facing persecution themselves. It also fulfills the prophecy of Zechariah 13:7, where the shepherd is struck and the sheep scatter. Despite their physical distance, their presence shows a desire to remain connected to Jesus, even in His suffering. This distance can also symbolize the separation between humanity and God that Jesus' death would ultimately bridge.

watching these things
The act of watching implies a sense of helplessness and sorrow. The followers of Jesus were witnesses to the fulfillment of His prophecies about His death. This moment is pivotal, as it marks the culmination of Jesus' earthly ministry and the beginning of the new covenant through His sacrifice. Their observation of these events would later serve as a powerful testimony to the resurrection and the truth of Jesus' teachings. This scene also connects to Psalm 22, a messianic psalm that describes the suffering of the righteous, which Jesus fulfills through His crucifixion.

Now there was a Council member named Joseph
Joseph of Arimathea was a member of the Sanhedrin, the Jewish ruling council. This council was responsible for religious decisions and had significant influence over Jewish society. Joseph's position indicates he was a man of considerable status and influence. His involvement in the burial of Jesus is significant, as it shows that not all members of the Sanhedrin were opposed to Jesus. This aligns with other Gospel accounts that mention Joseph's secret discipleship (John 19:38).

a good and righteous man
Joseph is described as good and righteous, indicating his moral integrity and adherence to Jewish law. This description sets him apart from many of his peers in the Sanhedrin, who were often criticized by Jesus for their hypocrisy (Matthew 23). His righteousness is further demonstrated by his actions in seeking Jesus' body for burial, fulfilling the prophecy of Isaiah 53:9, which states that the Messiah would be with a rich man in his death. Joseph's character also prefigures the righteousness of Christ, who is the ultimate fulfillment of the law.

who had not consented to their decision or action
Joseph of Arimathea, a member of the Sanhedrin, did not agree with the council's decision to condemn Jesus. This highlights his righteousness and courage, as opposing the Sanhedrin could have led to severe consequences. His dissent aligns with the biblical principle of standing for truth, even when it is unpopular, as seen in Daniel's refusal to worship the king's image (Daniel 3).

He was from the Judean town of Arimathea
Arimathea is believed to be a town in Judea, though its exact location is uncertain. It is traditionally identified with Ramathaim-Zophim, the birthplace of Samuel (1 Samuel 1:1). This connection may suggest Joseph's noble heritage and his deep roots in Jewish history, emphasizing his role as a respected and devout Jew.

and was waiting for the kingdom of God
Joseph's anticipation of God's kingdom reflects a common Jewish hope for the Messiah's reign, as prophesied in the Old Testament (Isaiah 9:6-7). His faith in the coming kingdom aligns him with figures like Simeon and Anna, who also awaited the Messiah (Luke 2:25-38). This expectation underscores the belief in Jesus as the fulfillment of messianic prophecies, pointing to the establishment of God's spiritual kingdom through Christ's death and resurrection.

He went to Pilate
Joseph of Arimathea, a member of the Jewish council, took a bold step by approaching Pilate. This action required courage, as Pilate was the Roman governor who had authorized Jesus' crucifixion. Joseph's approach to Pilate indicates his high social standing and influence, as not everyone would have had access to the governor. This act also fulfilled the prophecy in Isaiah 53:9, which speaks of the Messiah being with a rich man in His death.

to ask for the body of Jesus.
In Roman practice, the bodies of crucified criminals were often left on the cross to decay or be eaten by scavengers. However, Jewish law, as stated in Deuteronomy 21:22-23, required that a body be buried the same day. Joseph's request ensured that Jesus' body was treated with respect and buried according to Jewish customs. This act of devotion and care for Jesus' body also highlights Joseph's faith and reverence for Jesus, despite the potential risk to his reputation and standing among the Jewish leaders.

Then he took it down
Joseph of Arimathea, a member of the Sanhedrin and a secret disciple of Jesus, courageously requests Pilate for Jesus' body. This act fulfills the Jewish law requiring burial before sundown, especially before the Sabbath (Deuteronomy 21:22-23). It also demonstrates Joseph's devotion and respect for Jesus, despite the potential risk to his reputation and standing.

wrapped it in a linen cloth
The use of a linen cloth for burial was customary for the Jews, signifying respect and care for the deceased. Linen, a fine and costly fabric, indicates the honor given to Jesus in His burial. This act parallels the preparation of the Passover lamb, as Jesus is the Lamb of God (John 1:29), and aligns with the burial customs described in Jewish texts.

and placed it in a tomb cut into the rock
The tomb, likely a family tomb, was hewn from rock, a common practice for the wealthy in first-century Judea. This fulfills Isaiah 53:9, which prophesies that the Messiah would be with the rich in His death. The rock-cut tomb also signifies permanence and security, ensuring that Jesus' body would be undisturbed, setting the stage for the resurrection.

where no one had yet been laid
The newness of the tomb underscores the purity and uniqueness of Jesus' burial. It eliminates any confusion about the identity of the resurrected body, affirming that it was indeed Jesus who rose. This detail also fulfills the typology of Jesus as the firstfruits of those who have fallen asleep (1 Corinthians 15:20), emphasizing His role as the pioneer of resurrection.

It was Preparation Day
Preparation Day refers to the day before the Sabbath, which is Friday. In Jewish tradition, this day was used to prepare for the Sabbath, a day of rest, by completing tasks such as cooking and cleaning, as no work was permitted from sundown on Friday to sundown on Saturday. This context is crucial for understanding the urgency with which Jesus' body was taken down from the cross and placed in the tomb. The Jewish leaders were eager to ensure that all was completed before the Sabbath began, as seen in John 19:31, where they requested the bodies not remain on the crosses. This highlights the importance of the Sabbath in Jewish culture and the adherence to the Law of Moses.

and the Sabbath was beginning
The Sabbath, a day of rest and worship, begins at sundown on Friday and lasts until sundown on Saturday. This timing is significant in the narrative of Jesus' crucifixion and burial, as it limited the time available for His followers to tend to His body. The onset of the Sabbath meant that all work, including burial preparations, had to cease, which is why Joseph of Arimathea and Nicodemus hurried to place Jesus in the tomb (John 19:38-42). This also sets the stage for the resurrection, as the women who followed Jesus had to wait until after the Sabbath to visit the tomb with spices (Luke 24:1). The Sabbath rest can be seen as a type of the rest believers find in Christ, who fulfills the Law and offers spiritual rest (Hebrews 4:9-10).

The women who had come with Jesus from Galilee followed
This phrase highlights the devotion and loyalty of the women who had been part of Jesus' ministry. These women, including Mary Magdalene, Joanna, and Mary the mother of James, had traveled with Jesus and supported His ministry (Luke 8:1-3). Their presence underscores the important role women played in Jesus' life and ministry, often providing for Him and His disciples out of their own means. The mention of Galilee connects to Jesus' early ministry, where He performed many miracles and teachings, establishing a strong following. This geographical reference also emphasizes the distance they traveled, showing their commitment to Jesus even in His death.

and they saw the tomb
The act of seeing the tomb is significant as it establishes these women as eyewitnesses to Jesus' burial. This detail is crucial for the authenticity of the resurrection account, as they could later testify to the empty tomb. The tomb, likely a rock-hewn cave, was a common burial practice for the wealthy in first-century Judea, aligning with the account of Joseph of Arimathea, a wealthy man, providing his own tomb for Jesus (Matthew 27:57-60). This fulfills the prophecy in Isaiah 53:9, which speaks of the Messiah being with a rich man in His death.

and how His body was placed
This phrase indicates the careful observation by the women of the burial process, which was done hastily due to the approaching Sabbath. The body was wrapped in linen, as was customary, and placed in the tomb. Their witnessing of how Jesus' body was placed is important for the resurrection narrative, as it confirms that Jesus was indeed dead and properly buried. This detail also sets the stage for their return after the Sabbath to anoint the body with spices, a practice of honoring the deceased, which they were unable to complete due to the timing of His death and the Sabbath (Luke 24:1).

Then they returned to prepare spices and perfumes.
This phrase refers to the women who had followed Jesus from Galilee and witnessed His crucifixion and burial. In the Jewish burial customs of the time, it was common to anoint the body with spices and perfumes to honor the deceased and to mitigate the odor of decay. The preparation of these spices indicates their devotion and love for Jesus, as well as their intention to give Him a proper burial. This act also highlights the role of women in Jesus' ministry and their faithfulness even in the face of despair. The spices and perfumes were likely a mixture of myrrh and aloes, substances that were valuable and often used in burial practices, as seen in John 19:39-40 with Nicodemus bringing a mixture of myrrh and aloes for Jesus' burial.

And they rested on the Sabbath, according to the commandment.
The Sabbath rest is a direct reference to the Fourth Commandment, which instructs the observance of the Sabbath as a day of rest (Exodus 20:8-11). This demonstrates the women's adherence to Jewish law, even in their grief. The Sabbath, from Friday evening to Saturday evening, was a time when all work ceased, and this included the preparation of the body. Their obedience to the commandment underscores the importance of the law in Jewish life and the tension between the old covenant and the new covenant that Jesus' resurrection would soon inaugurate. This rest also sets the stage for the resurrection, as Jesus rose on the first day of the week, symbolizing a new creation and the fulfillment of the law. The observance of the Sabbath here is a reminder of the anticipation of rest and redemption that Jesus' resurrection would bring, as prophesied in passages like Isaiah 53, which speaks of the suffering servant who would bring salvation.