1A vstalo všetko to množstvo, koľko ich bolo, a odviedli ho k Pilátovi. 2A začali žalovať na neho a hovorili: Tohoto sme našli jako takého, ktorý prevracia náš národ a bráni dávať cisárovi dane a hovorí o sebe, že je on Kristus, kráľ. 3A Pilát sa ho opýtal a riekol: Či si ty ten kráľ Židov? A on mu odpovedal a riekol: Ty dobre hovoríš. 4A Pilát povedal najvyšším kňazom a zástupom: Nenachádzam nijakej viny na tomto človekovi. 5Ale oni nástojili a hovorili: Búri ľud svojím učením učiac po celom Judsku; započal od Galilee a prišiel až sem. 6A keď počul Pilát o Galilei, opýtal sa, či je to človek Galilean? 7A dozvediac sa, že je z panstva Heródesovho, poslal ho hore k Heródesovi, ktorý bol tiež v Jeruzaleme v tých dňoch. 8A keď videl Heródes Ježiša, zaradoval sa veľmi, lebo ho už od dávna chcel vidieť, pretože mnoho slýchal o ňom a nadejal sa, že ho uvidí učiniť nejaký div. 9A pýtal sa ho mnohými rečami, ale on mu ničoho neodpovedal. 10A stáli tam najvyšší kňazi a zákonníci prudko na neho žalujúc. 11A potom, keď ním pohŕdnul Heródes so svojím vojskom a naposmieval sa mu, obliekol ho do skvelého rúcha a poslal ho zpät Pilátovi. 12A Pilát a Heródes sa stali priateľmi jeden s druhým toho dňa, lebo predtým si boli nepriateľmi. 13A Pilát si svolal najvyšších kňazov i kniežatá i ľud 14a povedal im: Doviedli ste mi tohoto človeka, že vraj odvracia ľud, a hľa, ja som sa ho povypytoval pred vami a nenašiel som na tomto človekovi nijakej takej viny, jako na neho žalujete. 15Ale ani Heródes, lebo som vás poslal hore k nemu, a vidíte, neurobil ničoho takého, čo by bolo hodno smrti. 16Potrescem ho tedy a prepustím. 17Lebo na ten sviatok im musel vždy prepustiť jedného väzňa. 18Ale skríkli, všetko to množstvo, a hovorili: Zahľaď tohoto a prepusti nám Barabáša! 19Ktorý bol pre jakúsi vzburu, ktorá bola povstala v meste, a pre vraždu hodený do žalára. 20Vtedy zase prehovoril k nim Pilát chcúc prepustiť Ježiša. 21Ale oni mu nato volali zpät a hovorili: Ukrižuj, ukrižuj ho! 22A on im povedal po tretie: Ale čože zlého urobil tento? Nijakej príčiny smrti som nenašiel na ňom. Potrescem ho tedy a prepustím. 23Ale oni len naliehali velikým hlasom a požadovali, aby bol ukrižovaný, a ich hlasy prevládaly i hlasy najvyšších kňazov. 24Vtedy usúdil Pilát, aby sa stalo, čo si žiadajú, 25a prepustil im toho pre vzburu a pre vraždu hodeného do väzenia, ktorého si pýtali, a Ježiša vydal ich ľubovôli. 26A jako ho viedli, pochytili istého Šimona Cyrenenského, ktorý išiel s poľa, a položili na neho kríž, aby niesol za Ježišom. 27A išlo za ním veliké množstvo ľudu i žien, ktoré nariekaly a kvílily nad ním. 28A Ježiš sa obrátil k nim a povedal: Dcéry Jeruzalema, neplačte nado mnou, ale plačte samy nad sebou a nad svojimi deťmi: 29Lebo hľa, idú dni, v ktorých povedia: Blahoslavené neplodné, a životy, ktoré nerodily, prsia, ktoré nekojily. 30Vtedy začnú hovoriť vrchom: Padnite na nás! a brehom: Prikryte nás: 31Lebo ak toto robia na zelenom dreve, čo bude na suchom. 32A videl s ním aj iných dvoch, zločincov, aby ich zabili. 33A keď prišli na miesto, zvané Lebka alebo Umrlčia hlava, tam ho ukrižovali, aj tých zločincov, jedného po pravej a druhého po ľavej strane. 34A Ježiš hovoril: Otče, odpusť im, lebo nevedia, čo robia! A deliac si jeho rúcho hodili oň los. 35A ľudia stáli a dívali sa. A posmievali sa mu s nimi aj pohlavári a hovorili: Iným spomáhal, nech spomôže sám sebe, ak je on Kristus, ten vyvolený Boží! 36Aj vojaci sa mu posmievali prichádzajúc a ocot mu podávajúc 37a hovorili: Ak si ty ten kráľ Židov, spomôžže si! 38A bol aj nápis napísaný nad ním, písmom gréckym, latinským a hebrejským: Toto je kráľ Židov. 39A jeden z tých povesených zločincov sa mu rúhal a hovoril: Či nie si ty Kristus? Spomôž sám sebe i nám! 40A ten druhý odpovedal, karhal ho a riekol: Či sa ani ty nebojíš Boha, pretože si v tom istom odsudku? 41A my, pravda, spravedlivo, lebo berieme hodnú odplatu za to, čo sme páchali, ale tento neurobil ničoho zlého. 42A povedal Ježišovi: Rozpomeň sa na mňa, Pane, keď prijdeš vo svojom kráľovstve! 43A Ježiš mu povedal: Ameň ti hovorím, dnes budeš so mnou v raji. 44A bolo okolo šiestej hodiny, a povstala tma na celej zemi a trvala až do deviatej hodiny. 45A slnce sa zatmilo, a chrámová opona sa roztrhla cez poly. 46A Ježiš zvolal velikým hlasom a povedal: Otče, do tvojich rúk kladiem svojho ducha! A keď to povedal, vypustil dušu. 47A keď videl stotník, čo sa stalo, oslavoval Boha a povedal: Tento človek bol skutočne spravedlivý. 48A všetky tie zástupy, ktoré sa boly sišly k tomu divadlu, vidiac, čo sa stalo, všetci sa bili do pŕs a vracali sa zpät do mesta. 49A všetci jeho známi stáli zďaleka, i ženy, ktoré nasledujúc ho boly prišly s ním od Galilee a dívaly sa na to. 50A hľa, nejaký muž, menom Jozef, radca, človek, dobrý a spravedlivý, 51ktorý nebol pristal na ich radu a na ich skutok, z Arimátie, z mesta Židov, ktorý tiež sám očakával kráľovstvo Božie, 52ten išiel k Pilátovi a vypýtal si telo Ježišovo. 53A keď ho sňal, zavinul ho do jemného plátna a položil do hrobu, vytesaného v skale, v ktorom ešte nikdy nikto neležal. 54A bol deň pripravovania, a nastávala sobota. 55A išli za ním aj ženy, ktoré s ním boly prišly z Galilee, a podívaly sa na hrob, i jako ta bolo položené telo. 56A navrátiac sa nahotovily voňavých vecí i mastí. Ale cez sobotu odpočívaly podľa prikázania.
Jamieson Fausset Brown Bible Commentary 7 JESUS BEFORE HEROD. (
Luke 23:6-
Luke 23:12)
sent him to Herod--hoping thus to escape the dilemma of an unjust condemnation or an unpopular release.
at Jerusalem . . . at that time--to keep the passover.
8 some miracle--Fine sport thou expectedst, as the Philistines with Samson (
Judg 16:25), O coarse, crafty, cruel tyrant! But thou hast been baulked before (see on
Luke 13:31-
Luke 13:33), and shalt be again.
9 answered . . . nothing--(See
Matt 7:6).
10 stood and vehemently accused him--no doubt both of treason before the king, and of blasphemy, for the king was a Jew.
11 his men of war--his bodyguard.
set him at naught, &c.--stung with disappointment at His refusal to amuse him with miracles or answer any of his questions.
gorgeous robe--bright robe. If this mean (as sometimes) of shining white, this being the royal color among the Jews, it may have been in derision of His claim to be "King of the Jews." But if so, "He in reality honored Him, as did Pilate with His true title blazoned on the cross" [BENGEL].
sent him again to Pilate--instead of releasing him as he ought, having established nothing against Him (
Luke 23:14-
Luke 23:15). "Thus he implicated himself with Pilate in all the guilt of His condemnation, and with him accordingly he is classed" (
Acts 4:27) [BENGEL].
at enmity--perhaps about some point of disputed jurisdiction, which this exchange of the Prisoner might tend to heal.
26 JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
Cyrenian--of Cyrene, in Libya, on the north coast of Africa, where were many Jews who had a synagogue at Jerusalem (
Acts 6:9, and see
Acts 2:10). He was "the father of Alexander and Rufus" (
Mark 15:21), probably better known afterwards than himself, as disciples. (See
Rom 16:13).
out of the country--and casually drawn into that part of the crowd.
laid the cross--"Him they compel to bear His cross," (
Matt 27:32) --sweet compulsion, if it issued in him or his sons voluntarily "taking up their cross!" It would appear that our Lord had first to bear His own cross (
John 19:17), but being from exhaustion unable to proceed, it was laid on another to bear it "after Him."
27 women--not the precious Galilean women (
Luke 23:49), but part of the crowd.
28 not for me, &c.--noble spirit of compassion, rising above His own dread endurances, in tender commiseration of sufferings yet in the distance and far lighter, but without His supports and consolations!
30 mountains . . . hills, &c.-- (
Hos 10:8), flying hither and thither as they did in despair for shelter, during the siege; a very slight premonition of cries of another and more awful kind (
Isa 2:10,
Isa 2:19,
Isa 2:21;
Rev 6:16-
Rev 6:17).
31 green tree--that naturally resists the fire.
the dry--that attracts the fire, being its proper fuel. The proverb here plainly means: "If such sufferings alight upon the innocent One, the very Lamb of God, what must be in store for those who are provoking the flames?"
39 THE TWO THIEVES. (
Luke 23:39-
Luke 23:43)
railed on him--catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again"; but another voice from the cross shall nobly wipe out this dishonor and turn it to the unspeakable glory of the dying Redeemer.
40 Dost not thou--"thou" is emphatic: "Let others jeer, but dost thou?"
fear God--Hast thou no fear of meeting Him so soon as thy righteous Judge? Thou art within an hour or two of eternity, and dost thou spend it in reckless disregard of coming judgment?
in the same condemnation--He has been condemned to die, but is it better with thee? Doth even a common lot kindle no sympathy in thy breast?
41 we . . . justly, &c.--He owns the worst of his crimes and deserts, and would fain shame his fellow into the same.
nothing amiss--literally, "out of place"; hence "unnatural"; a striking term here. Our Lord was not charged with ordinary crime, but only with laying claim to office and honors which amounted to blasphemy. The charge of treason had not even a show of truth, as Pilate told His enemies. In this defense then there seems more than meets the eye. "He made Himself the promised Messiah, the Son of God; but in this He 'did nothing amiss'; He ate with publicans and sinners, and bade all the weary and heavy laden come and rest under His wing; but in this He 'did nothing amiss': He claimed to be Lord of the Kingdom of God, to shut it at will, but also to open it at pleasure even to such as we are; but in this He 'did nothing amiss!'" Does His next speech imply less than this? Observe: (1) His frank confession and genuine self-condemnation. (2) His astonishment and horror at the very different state of his fellow's mind. (3) His anxiety to bring him to a better mind while yet there was hope. (4) His noble testimony, not only to the innocence of Jesus, but to all that this implied of the rightfulness of His claims.
42 said unto Jesus, &c.--Observe here (1) The "kingdom" referred to was one beyond the grave; for it is inconceivable that he should have expected Him to come down from the cross to erect any temporal kingdom. (2) This he calls Christ's own (Thy) kingdom. (3) As such, he sees in Christ the absolute right to dispose of that kingdom to whom He pleased. (4) He does not presume to ask a place in that kingdom, though that is what he means, but with a humility quite affecting, just says, "Lord, remember me when," &c. Yet was there mighty faith in that word. If Christ will but "think upon him" (
Neh 5:19), at that august moment when He "cometh into His kingdom," it will do. "Only assure me that then Thou wilt not forget such a wretch as I, that once hung by Thy side, and I am content." Now contrast with this bright act of faith the darkness even of the apostles' minds, who could hardly be got to believe that their Master would die at all, who now were almost despairing of Him, and who when dead had almost buried their hopes in His grave. Consider, too, the man's previous disadvantages and bad life. And then mark how his faith comes out--not in protestations, "Lord, I cannot doubt, I am firmly persuaded that Thou art Lord of a kingdom, that death cannot disannul Thy title nor impede the assumption of it in due time," &c.--but as having no shadow of doubt, and rising above it as a question altogether, he just says, "Lord, remember me when Thou comest," &c. Was ever faith like this exhibited upon earth? It looks as if the brightest crown had been reserved for the Saviour's head at His darkest moment!
43 Jesus said, &c.--The dying Redeemer speaks as if He Himself viewed it in this light. It was a "song in the night." It ministered cheer to His spirit in the midnight gloom that now enwrapt it.
Verily I say unto thee--"Since thou speakest as to the king, with kingly authority speak I to thee."
To-day--"Thou art prepared for a long delay before I come into My kingdom, but not a day's delay shall there be for thee; thou shalt not be parted from Me even for a moment, but together we shall go, and with Me, ere this day expire, shalt thou be in Paradise" (future bliss,
2Cor 12:4;
Rev 2:7). Learn (1) How "One is taken and another left"; (2) How easily divine teaching can raise the rudest and worst above the best instructed and most devoted servants of Christ; (3) How presumption and despair on a death hour are equally discountenanced here, the one in the impenitent thief, the other in his penitent fellow.