The remaining studies are in parts of the Bible which are at once some of the most dramatic and important writings in history. The way in which this record is viewed varies tremendously. To the Christian this part of the Bible is particularly sacred because of the death and resurrection of their Lord and Master.

22.40-71 It was the custom when praying to stand looking toward heaven but this was a very solemn occasion; Jesus knelt. The cup was associated in the Jewish mind with suffering Psa.11.6; Isa.51.17; Ezek.23.33. Jesus in His prayer was not opposing God's will but strongly affirming His willingness to do it. vv.43 & 44 are missing in the best manuscripts. Only Luke tells us of sweat that was like drops of blood, in size rather than colour. This is the only place in the NT that the Greek word for 'agony' or 'anguish' is used. The disciples were worn out from grief (v.45) . Only Jesus had prayed and he remained strong with loving concern for His disciples who slept instead of praying. Luke's description of the arrest seems shorter than the other Gospel writers.

It was not unusual for men to greet one another with a kiss but this was the disciple meeting his rabbi. Many have speculated on Judas' motives but we are left guessing, except for the brief note by John (12.6) that he was a thief. He had to find for the priests a time and place when the crowds, still enthusiastic for Jesus, were absent. John also tells us that it was Peter who struck Malchus with his sword in an effort to protect Jesus. But as Jesus told Pilate later, His Kingdom was not of this world and therefore His servants did not fight. The AV words "suffer it thus far" are "no more of this" in the NIV but is there a note of conciliation in them? ‑ or perhaps they mean 'let them have their own way now'.

The Jewish court 'hearing' was at the High Priest's house. Nine of the 'twelve' ran away. John was apparently acquainted with the household and gained entry. Peter was admitted as far as the courtyard and those warming themselves around the brazier stared at him and heard his northern accent. They were sure that he was a supporter of Jesus and Peter became cross. He denied knowing Jesus and was a rather pathetic figure. When He saw His Master's face he cried bitterly. Comparison of all four Gospels gives a fuller picture of the event. We must ask 'Do our actions betray our protestation of loyalty?'

The scribes and elders, always spiritually blind and deaf to what Jesus said and did, now cross-questioned Him about the destruction of the Temple. He did not answer. Their examination was illegal and the Sanhedrin could not assemble till daybreak. They continued the questioning until the crucial indictment that He was Messiah, Son of God. All four Gospels need to be read and compared to obtain the full story. The procedure was a hypocritical mockery of genuine court of justice. Jesus was the only dignified and calm person throughout. The Jewish leaders had no authority to inflict the death sentence, they needed Pilate's judgment. The indictment of 'blasphemy' in the Jewish religious trial counted for nothing in the Roman court.

So the charge was changed to treason. Rome suddenly found an ally in the rebellious Jews. Amid all the confusion and cruel treatment Jesus' eyes were fixed on the glory of His Father's presence and the joy that He would have in returning to Earth, but with roles changed.

23.1-25 The scene now shifts to the political trial under Pontius Pilate, procurator, governor and representative of Caesar. The Jewish leaders might give judgment in less important cases but they had no jurisdiction to pronounce the sentence of death.

The proceedings were on the 'pavement' outside the governor's residence. The Jews were unwilling to enter beneath the roof of a pagan at any time and this was Passover time. The historians Josephus and Tacitus corroborate much of the Biblical account. Was Pilate convinced of Jesus' innocence? Why were the Jews so determined to have Jesus put to death? Luke is brief and appears to be limited by the length of his roll of parchment. But his facts are to the point and he alone tells us of the interlude in Herod's palace. Antipas had killed Jesus' cousin John. His interest seems to have been a mixture of curiosity and levity. The political charges against Jesus were different from the religious accusations. Roman officials regarded as superstitious nonsense the Jewish religion and they had no wish to be entangled with it. Pilate appears surprised at their bitter hatred and murderous intent. The political charges were so obviously false and contrary to Jesus' words and actions. The priests now charged Him with treason and insurrection. Pilate the pagan ruler, was more honest and just than those who inherited the promises to Abraham; the recipients of God's Law. He tries every way possible to avoid passing the death sentence. It was normal give a person declared 'not guilty' a 'caution' and a light beating such as a child might receive. The Jews preferred to release a murderer and the crowd were persuaded by their leaders to demand crucifixion. Jesus knew it was coming long before this and had warned the disciples yet they had not understood. Had the ordinary people changed their attitude toward Jesus and if so, why? Or was this a Jerusalem crowd as distinct from Galilean pilgrims?

Whoever it was that shouted outside the judgement hall, the women of the city had a different attitude for they wailed with grief and our Saviour, ever compassionate, told them in proverbial form that their suffering and that of their children would, in a sense, be worse. He saw national destruction on the horizon and they had 40 years to discover their sin. As Geldenhuys writes 'he wanted repentance not sympathy' but it is a remarkable testimony to those women and to Jesus ministry among them that they felt such anguish. Jesus had no self pity and soon His pain would be over for ever. Perhaps He was more conscious that prophecies concerning the suffering Messiah were being fulfilled ‑ notably Isaiah 53 and Psalm 22.

At this time he must have been exhausted and suffering from blood loss. The soldiers foresaw the consequences of Jesus falling under the load that was probably the cross bar ‑ the huge stake would already be in the ground. So they requisitioned the help of a by-stander who, at that moment, must have felt that his once in a lifetime visit to Jerusalem for Passover had been ruined. Yet in after days he might have looked back at that day as the greatest of his life for the evidence is that he and his family became Christians (Mark 15.21; Rom.16.13)

Crucifixion is the most 'agonizing and shameful death' reserved for slaves and criminals; yet it was the spiritual suffering which must have been hardest for Him to bear. There was so much mocking ‑ even the old temptation "If you are Son of God….."

Why did Jesus tell the 'repentant thief' that he would be with Him 'today' in Paradise when He knew that He would be in the tomb awaiting resurrection for three days? Did Jesus mean that 'today', of all days in their lives, He was telling him that they would meet in Paradise?

The 'prayer for forgiveness' is doubted by some and is not in all good manuscripts but scholars are agreed that it is definitely in sufficient of the best manuscripts to be taken as a genuine part of Luke's record.

Why did he refuse the proffered wine? What happened when the sun stopped shining and darkness covered the whole land? An eclipse has been discounted.

Was the whole of nature in convulsion at the death of One who had created all things on His Father's behalf? Who was that centurion who felt he had seen a righteous man die? And what about those two men of the Sanhedrin whose bravery secured a rich man's tomb from which Jesus would arise?

There can be so many questions left unanswered concerning this event and some will feel that it is irreverent to ask them, and we must try to respect that feeling born out of love for the Saviour. But this was surely the turning point in human history. Until then, men and women were bound by God's law to die in their sins. Yet He was the Lamb of God that was taking away the sin of the world, planned by God from the beginning. From that day the cross became the symbol of reconciliation between God and His creation (Col.1.20). Three days later God would demonstrate that He had accepted the sacrifice in raising Jesus from the dead ‑ and the women would no longer need their spices to embalm the body. Jesus would be alive and His people would praise God.

For those who have never come to the foot of the cross in contrition and repentance to find new life ‑ now is the time to come.

DN

The following have been used in preparing these studies:

-commentaries of the Gospel of Luke

N.Geldenhuys:

E.H.Plumptre,

W.Barclay:

L Morris.

-Vine's Expository Dictionary of the Old and New Testament

-Barclays' 'New Testament Words'.