Christ the King C

The Gospel of Luke Jesus Is Crucified (23:33–43)

The emphasis on the verb save, occurring four times in these verses, paradoxically explains the significance of Jesus’ crucifixion: by not saving himself, he saved others. Indeed, Jesus is the “savior” (Luke 2:11) who has come to bring “salvation” (19:9) and “to save what was lost” (19:10). This is his mission as Messiah (2:11; 9:20)—that is, as a Messiah who suffers (24:26, 44).

The emphasis on the verb save, occurring four times in these verses, paradoxically explains the significance of Jesus’ crucifixion: by not saving himself, he saved others. Indeed, Jesus is the “savior” () who has come to bring “salvation” (19:9) and “to save what was lost” (19:10). This is his mission as Messiah (2:11; 9:20)—that is, as a Messiah who suffers (24:26, 44).

The scorn of the rulers and the criminal focuses on Jesus’ title of Messiah (, ). The rulers also derisively refer to Jesus as the chosen one (see 9:35). The mocking by the Roman soldiers focuses on another title—King of the Jews—which is how the title “Messiah” was earlier explained to Pilate (23:2–3). Bearing the same title of King of the Jews is an inscription on the cross. According to the Roman practice, it was likely carried in front of Jesus on his way to the site in order to announce his crime and was then affixed to the cross for the same reason.

The rulers also derisively refer to Jesus as the chosen one (see 9:35), a title pointing to another biblical passage that sheds light on the crucifixion: “Here is my servant whom I uphold, / my chosen one with whom I am pleased” ( [emphasis added]). Jesus is this servant foretold by Isaiah () who at his crucifixion is “counted among the wicked” (, quoting ). Moreover, Moses was also called God’s “chosen one” (). At the transfiguration, Jesus spoke with Moses about his “exodus” to take place “in Jerusalem” (), and the voice from heaven referred to him as the “chosen Son” (9:35). This exodus of God’s chosen one is now being accomplished.

“Jesus, remember me when you come into your kingdom.” ()---- His prayer expresses the hope that he will be saved not from the cross (see ) but from his sins, and so enter after his death into Jesus’ kingdom.

The mocking by the Roman soldiers focuses on another title—King of the Jews—which is how the title “Messiah” was earlier explained to Pilate (23:2–3). Bearing the same title of King of the Jews is an inscription on the cross. According to the Roman practice, it was likely carried in front of Jesus on his way to the site in order to announce his crime and was then affixed to the cross for the same reason. As part of their mockery, the soldiers offer Jesus a drink of sour wine (oxos). They unwittingly fulfill another psalm associated with Jesus’ passion: “For my thirst they gave me vinegar” (; oxos in the LXX).

“Truly I tell you, today you will be with me in Paradise.”()----

The Holy Bible: New Revised Standard Version, Catholic Edition. (1993). (). Washington, DC: National Council of Churches of Christ.

Gadenz, P. T. (2018). The Gospel of Luke. (P. S. Williamson & M. Healy, Eds.) (pp. 381–382). Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group.

Gadenz, P. T. (2018). The Gospel of Luke. (P. S. Williamson & M. Healy, Eds.) (pp. 381–382). Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group.

His prayer expresses the hope that he will be saved not from the cross (see ) but from his sins, and so enter after his death into Jesus’ kingdom.

The Holy Bible: New Revised Standard Version, Catholic Edition. (1993). ()

Now, Jesus the new Adam (see comment on and 4:2) reopens paradise—actually, a greater paradise of eternal life. Moreover, as seen throughout Luke, the fulfillment of the promise occurs not in some distant future, but today (see 2:11; 4:21; 19:9).

Gadenz, P. T. (2018). The Gospel of Luke. (P. S. Williamson & M. Healy, Eds.) (p. 382). Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group.

Gadenz, P. T. (2018). The Gospel of Luke. (P. S. Williamson & M. Healy, Eds.) (p. 382). Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group.

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23:35 Luke divides those observing this historic moment into two groups: watchers and mockers.

The people (λαός, laos) stand watching.

Bock, D. L. (1996). (Vol. 2, p. 1851). Grand Rapids, MI: Baker Academic.

The second group, the leaders, mock Jesus.

23:36 The third group, the soldiers, also mock (ἐμπαίζω, empaizō) Jesus and offer him some vinegar. Ὄξος (oxos) describes a sour or dry wine as opposed to a sweet wine

Bock, D. L. (1996). (Vol. 2, p. 1851). Grand Rapids, MI: Baker Academic.

Bock, D. L. (1996). (Vol. 2, p. 1852). Grand Rapids, MI: Baker Academic.

Divine Mercy Devotion

At the hour of their death, I defend as My own glory every soul that will say this chaplet; or when others say it for a dying person, the pardon is the same. When (205) this chaplet is said by the bedside of a dying person, God’s anger is placated, unfathomable mercy envelops the soul, and the very depths of My tender mercy are moved for the sake of the sorrowful Passion of My Son.

Write that when they say this chaplet in the presence of the dying, I will stand between My Father and the dying person, not as the just Judge but as the merciful Savior.