19:13 ten pounds: Literally, "ten minas". Each one was worth nearly four months' wages for a laborer. Here the pounds are distributed equally, while the Matthean parable distributes "talents" unequally (Mt 25:15). Back to text.
19:27 slay them: Points to the fall of Jerusalem in A.D. 70, when the city will draw a divine curse upon itself for rejecting Jesus as its messianic king (13:34-35; 19:41-44; 21:20-24). Back to text.
19:28 going up to Jerusalem: The long journey begun at 9:51 finally ends as Jesus arrives at his appointed destination (13:22, 33; 17:11; 18:31; 19:11). Back to text.
19:28-40 Jesus' triumphal entry is staged as a royal procession (Jn 12:12-19). See note on Mt 21:1-11. Back to text.
19:29 Bethphage . . . Bethany: Two villages within two miles of Jerusalem (Jn 11:18). See note on Mk 11:1. Olivet: The Mount of Olives directly faces the city on the east. It is here that Jesus and the disciples lodged during the evenings of Passion Week (21:37). Back to text.
19:30 a colt: Matthew mentions a "donkey" also (Mt 21:7). The animal was fit for sacred use, since no one had ridden upon it (Num 19:2; 1 Sam 6:7). • Jesus' procession into the city fulfills the royal prophecy of Zech 9:9. The colt symbolizes that Jesus comes in peace; otherwise he would be mounted on a war horse (Zech 9:10) (CCC 559). Back to text.
19:38 Blessed is the King: The crowds chant Ps 118:26 in fulfillment of Jesus' words in 13:35. The Hallel Psalms (11318) were regularly sung by Jewish pilgrims traveling to Jerusalem for the sacred feasts of Passover, Weeks, and Booths. See note on Mk 11:8-10. Peace . . . glory: Echoes the angelic hymn of 2:14. Back to text.
19:42-44 Jesus foresees what eventually took place in A.D. 70, when the Roman army laid siege to Jerusalem and destroyed it (21:20). Its conquest will be a sign that God is visiting his judgment on the wayward city. • Jesus clothes his solemn words with the language and imagery of OT prophecy (Is 29:1-3; Jer 6:6; Ezek 4:1-3). Because Jerusalem has become a repeat offender, it will again suffer the devastation that befell the city in 586 B.C. with the Babylonian invasions. • Mystically (St. Gregory the Great, Hom. in Evan. 39): Christ continues to weep for sinners who, like Jerusalem, run after evil and refuse to make peace with God. Their sins hide from their eyes the judgment that is coming, otherwise they would weep for themselves. When it arrives, demons will besiege the soul and the Lord will visit them with his dreadful punishment. Back to text.
19:45-48 Jesus' dramatic expulsion of Temple merchants both prophesies and preenacts the sanctuary's imminent downfall (21:5-6). He is appalled that God's house of prayer (Is 56:7) has been desecrated like a den of robbers (Jer 7:11). See note on Mt 21:13. Back to text.
20:8 by what authority: Jesus turns the tables on his interrogators to silence them. If the Jerusalem leaders rejected John's heavenly authority, they would inevitably reject Jesus and his divine mission as well (7:29-34). Back to text.
20:9-16 The parable of the Wicked Tenants. Jesus pictorially recounts OT history as it culminates in the Messiah, God's beloved son (20:13). The parable challenges Israel's leaders, the tenants (20:9), and warns them of the consequences of rejecting Jesus (20:15-16). • Israel is often portrayed as Yahweh's vineyard in the OT (Ps 80:8; Is 5:1-7; Jer 2:21; Hos 10:1). See note on Mk 12:1-9. Back to text.
20:17-18 Jesus brings together three OT texts that employ the image of a stone: Ps 118:22, Is 8:14-15, and Dan 2:44-45. • Psalm 118 describes the Messiah as one rejected by Israel's builders, yet chosen by Yahweh to be the honored foundation stone of a new Temple. Isaiah 8 describes the Lord as a stumbling stone that will trip and destroy the sinners of Israel, especially those in Jerusalem. Daniel 2 recounts a vision in which God destroys the empires of the earth with a crushing stone, replacing them with his messianic kingdom. Similar uses of these texts are found in Rom 9:33 and 1 Pet 2:6-8. Back to text.
20:20 the governor: Pontius Pilate, the Roman prefect of Judea. See note on Lk 23:1. Back to text.
20:22 Is it lawful . . . ?: A trap question. If Jesus affirms the tax, he will provoke to anger fellow Jews who aspire to national independence from Rome. If he denounces the tax, he will be reported to the Romans on charges of sedition. See note on Mk 12:13. Back to text.
20:24 a coin: A "denarius" bearing the stamped likeness (or "image") of the Roman emperor, Tiberius Caesar (A.D. 14-37). Back to text.
20:25 to Caesar . . . to God: Jesus evades his interrogators' trap by using the example of Roman taxation to illustrate a higher duty. Since Caesar's image belongs to him, he should receive it back (Rom 13:1-7; 1 Pet 2:13-17). It is nevertheless more important to give yourself, stamped with the "image" of God, back to God (Gen 1:27). See note on Mk 12:16. Back to text.
20:27-40 The Sadducees challenge Jesus about his teaching on the afterlife. They are convinced that the Mosaic Law says nothing about a future resurrection (20:27) and so present him with a dilemma: If Moses permits a woman to remarry every time her husband dies (Deut 25:5), will this not bring confusion into the next life? How will she determine who is her legitimate spouse if all of them are raised? Jesus deals with his objectors on their own terms: first, by denying that marriage exists in the next life and, second, by deliberately citing the Mosaic Law against them. • The burning bush episode shows that Yahweh identified himself with the patriarchs long after their death (Ex 3:6). If Abraham, Isaac, and Jacob are still with God, then life must endure beyond death and a future resurrection is implied in the Pentateuch. See topical essay: Who Are the Sadducees? at Mk 12. Back to text.
20:35 that age: The institution of marriage will not exist in heaven. See note on Mt 22:30. Back to text.
20:36 equal to angels: Like the angels, the saints will be clothed in glory and immortality; but, unlike the angels, they will ultimately live in resurrected bodies and not as disembodied spirits (1 Cor 15:35-50). They are thus equal in some respects, but not the same in all respects. • Belief in the general resurrection is central to the Christian faith. The Apostles' Creed and the Nicene Creed both state that our physical bodies will be raised again to enjoy eternal life. Back to text.
20:41 David's son?: The greatness of David was proverbial in the OT. He was the ideal king of Israel by whom all others were measured. • Jesus uses the OT to challenge a mistaken assumption that even the Messiah would be inferior to David. On the contrary, David himself calls the Messiah his superior "Lord" in Ps 110:1 (20:42; Acts 2:34-36). See note on Mk 12:36. Back to text.
20:47 greater condemnation: Severe judgment awaits the scribes who abuse their authority to exploit the defenseless. Widows were particularly vulnerable to their tactics. See note on 18:3. Back to text.
21:2 two copper coins: Literally, "two lepta". These were the least valuable (Jewish) coins in circulation. Within the Temple precincts, there were over a dozen receptacles for different types of donations (CCC 2544). • Allegorically (St. Bede, In Marcum): the widow's offering signifies the purity of the Church in contrast to unfaithful Jerusalem, which gives to God only from its surplus. The Church is the widow whose husband, Christ, has died on her behalf. She lives in poverty of spirit and gives devoutly to the Lord's treasury the two coins of charity— the love of God and neighbor. Back to text.
21:5-36 Jesus' Olivet Discourse foretells the coming devastation of Jerusalem in language that makes use of several OT images and themes (21:6, 24). His words were confirmed a generation later, when the Romans trampled the city and the Temple to the ground in A.D. 70. The catastrophe was a historical preview of the end of the world, showing how God's judgment upon the one nation of Israel at the end of the Old Covenant era prefigures the judgment of all nations at the end of the New (CCC 585-86). See topical essay: End of the World? at Mt 24. Back to text.
21:5 noble stones: Herod the Great began to renovate and expand the Jerusalem Temple in 19 B.C. The structure was immense, with many of its stones measuring nearly 40 feet in length. According to Jesus, its indestructible appearance is only an illusion (21:6). See note on Mk 13:1. Back to text.
21:8 many will come: First-century Palestine experienced a surge of messianic fervor. Many claimed to be a "military Messiah" who would lead Israel to overthrow the Romans (Acts 5:33-39). Back to text.
21:12 persecute you: Disciples must fearlessly identify with Jesus despite opposition (Mk 8:38; Jn 16:2-4, 33). Persecution will provide opportunities to proclaim the gospel. Luke recounts several such episodes where believers are locked up in prisons (Acts 4:3; 5:18; 8:3; 12:4; 16:23) and hauled before kings and governors (Acts 25:23-26:32). Back to text.
21:15 a mouth and wisdom: Unlike professional orators who rehearse their speeches before delivering them, disciples should only prepare to be faithful. Christ will give them words through the Holy Spirit (Mt 10:20; Mk 13:11). Stephen was an example of this by his powerful witness in Jerusalem (Acts 6:9-10), as were other early Christians (Acts 4:8-14; 26:24-32). Back to text.
21:16 parents . . . brothers . . . kinsmen: Jesus demands heroic allegiance that may drive a wedge between family members (14:26). Whether martyred or persecuted, the faithful will "gain" their lives (21:19) by laying them down for Christ (9:24). Back to text.
21:20 Jerusalem surrounded: Jesus envisions the siege and destruction of Jerusalem that eventually took place in A.D. 70. Some scholars infer from this verse and from 19:42-45 that Luke must have written his Gospel after the catastrophe of A.D. 70. The claim is that Luke's wording in these passages reflects knowledge of the event as past history. Two considerations cast doubt on the validity of this interpretation. (1) The language of Jesus' discourse in Luke draws heavily on the wording and imagery of judgment oracles aimed at Jerusalem in the OT. Jesus formulated his own prophecies in this way to alert believers that Jerusalem would be laid waste for its iniquities in the first century A.D. just as it had been in the sixth century B.C. (Jer 6:6-8; 52:4; Ezek 4:1-3). To say that Luke must be dependent upon actual reports of the event is to minimize the prophetic character of Jesus' discourse and its distinctive biblical coloring. (2) There is nothing unique about Luke's description that suggests he must have known the details of Jerusalem's downfall. Although Roman troops did besiege and destroy the capital, the military operations described by Luke were commonplace in the ancient world for the overthrow of walled cities. See introduction: Date and note on Mt 24:15. Back to text.
21:22 days of vengeance: God will send covenant curses upon Jerusalem for rejecting its Messiah (Dan 9:25-27). • This expression is used in the Greek OT for a time of divine judgment that falls upon Israel when it forsakes the Lord in favor of idolatry and lawlessness (Deut 32:35; Hos 9:7). Back to text.
21:24 Jesus describes the atrocities ahead for Jerusalem, indicating that foreign nations will play a strategic role in administering God's punishment (Rev 11:2). • He draws from several OT passages that describe Jerusalem's destruction in the past and reapplies them to its devastation in the near future (A.D. 70). Casualties falling by the sword recall Jer 21:7 and Ezek 39:23; the city trodden down evokes Is 63:18, Dan 8:13, and 1 Macc 3:45; and the times of the Gentiles refer to God's use of foreign armies to chastise Israel, as in Deut 28:49 and Zech 14:1-2. Back to text.
21:25 sun . . . moon . . . stars: Heavenly disturbances figure in many OT prophecies that portray Yahweh destroying pagan kingdoms (Is 13:9-10; Ezek 32:7; Joel 2:10, 31). See note on Mk 13:24-25. roaring of the sea: An image of foreign nations enraged and ready for battle. • Isaiah uses this imagery for the nation God rouses to punish wayward Israel (Is 5:30). It also portrays the anger of God raging against his foes (Wis 5:22). Back to text.
21:27 the Son of man: Jesus will visit Jerusalem with divine judgment, while bringing "redemption" to his faithful disciples (21:28). See topical essay: Jesus, the Son of Man, at Lk 17. Back to text.
21:29-31 The short parable of the fig tree advocates constant prayer and readiness (12:35-40; 22:40, 46). Disciples must be alert at all times, lest they grow lazy in their pursuit of holiness (21:36). Tribulations are inevitable before the dramatic onset of God's judgment and the coming of his kingdom (Acts 14:22) (CCC 2612). See note on Mk 13:35. Back to text.
21:32 this generation: Jesus insists that God's judgment will fall upon Jerusalem within the lifetime of his contemporaries (A.D. 70). Back to text.
21:33 Heaven and earth: Not even the stable universe will outlast Jesus' words. • The OT similarly stresses the permanence of God's word in contrast to the impermanence of creation (Ps 102:25-27; Is 40:8; 51:6). See note on Mt 24:35. Back to text.
21:36 to stand: i.e., to withstand temptation and face the divine Judge with confidence (Eph 6:13; 1 Jn 2:28). Back to text.
22:1 the feast: The celebration of Unleavened Bread and Passover took place together in the spring (Lev 23:4-8; Ezek 45:21), when thousands traveled to Jerusalem to observe the festival as a nation (Deut 16:1-8). Passover commemorated Israel's redemption from Egypt and looked forward to an even greater deliverance in the future (Ex 12). The feast was celebrated with a sacred meal of lamb, wine, herbs, and bread. Unleavened Bread, which began on the same day as Passover and extended for another six days, was a time when no leaven or yeast (symbolic of sin, 1 Cor 5:8) could be eaten among the Israelites. See topical essay: When Did Jesus Celebrate the Last Supper? at Jn 13. Back to text.
22:3 Satan entered into Judas: The devil himself has orchestrated the plot against Jesus (Jn 13:27). Since 4:13, he has awaited an "opportunity" (22:6) to attack, and the moment arrives when Judas' loose commitment to Jesus is finally broken (22:48). Back to text.
22:4 captains: Levites who served as Temple police in Jerusalem (22:52; Acts 4:1; 5:24-26). Back to text.
22:10 the city: Jerusalem. man . . . jar of water: An unusual sight. Retrieving and carrying water was normally a woman's task (Jn 4:7). Back to text.
22:14-23 The Last Supper, where Jesus gathered with his apostles to transform the Old Covenant Passover into the sacrificial banquet of the New Covenant. As Passover recalls Israel's deliverance from Egypt, so the Eucharist both commemorates and accomplishes our redemption from slavery in sin. Jesus reconfigures this ancient feast by placing himself at the center of its significance: he is the true Lamb offered for sin and given as food to God's family (Jn 1:29; 1 Cor 5:6-8; CCC 1151, 1340). Back to text.
22:17 he took a chalice: The Passover meal (Seder) was structured around four cups of wine. Here Jesus takes the first or second cup; either he was sanctifying the feast (cup one) or he and the disciples had just finished singing Ps 113-14 (cup two). The eucharistic cup that Jesus consecrates in 22:20 was probably cup three, the "cup of blessing", which was drunk after the main meal (1 Cor 10:16). Back to text.
22:19 given thanks: A translation of the Greek verb eucharisteō, from which the Sacrament of the Eucharist takes its name (CCC 1359-60). broke it: The early Christians closely associated the Eucharist with this gesture, calling it the "breaking of the bread" (24:35; Acts 2:42; 20:7). This is my body: Once Jesus consecrates the unleavened bread, it is no longer a symbol of the Old Covenant Passover (Deut 16:3) but the substance of the New Covenant Passover: Christ himself (CCC 1365). Do this: The apostles and their successors are to imitate Jesus' actions. Note that only "the Twelve" were present with him at the Last Supper (Mt 26:20; Mk 14:17). According to Jewish custom, the feast was celebrated by families or fraternities of 10 to 20 people. • According to the Council of Trent in 1562, Jesus' words "Do this in memory of me" are linked with the apostles' ordination to the New Covenant priesthood (Sess. 22, chap. 1). Priests perpetuate this memorial through the continual celebration of the Eucharist, where Christ's once-for-all sacrifice is present, but hidden, behind the visible signs of bread and wine (CCC 611, 1337). See word study: Remembrance at Lk 22:19. Back to text.
22:20 is poured out: This is part of the cultic language of the OT, where the blood of animal sacrifices was poured at the base of the altar to make atonement (Ex 29:12; Lev 4:7, 18). It is also linked with the martyrs, who pour out or shed their blood before God (Mt 23:35; Acts 22:20). new covenant: An expression that, in the Gospels, is used only at the Last Supper. The epistles use it more frequently (Rom 11:27; 2 Cor 3:6; Heb 8:6). Back to text.
22:25 benefactors: A title of honor claimed by various rulers of the Hellenistic world. Back to text.
22:26 one who serves: The disciples must not confuse worldly honor and recognition with spiritual greatness. The shepherds of God's people must instead imitate Christ in their humility and selfless concern for those under their care (Jn 13:12-15; CCC 894). Back to text.
22:29 a kingdom: Jesus confers royal authority on the apostles and entrusts them with the Church on earth (12:32). • Jesus alludes to the prophetic vision of Daniel 7, in which God gives a worldwide kingdom to the Son of man, who in turn gives it to the saints (Dan 7:18, 22, 27). In context, these events coincide with the Son of man's heavenly enthronement (Dan 7:13-14). The historical unfolding of this prophecy begins with the Ascension of Jesus and the birth of the Church (Mk 14:62; 16:19; Acts 7:56). Back to text.
22:30 thrones: Seats of royal honor. As the new Davidic king, Jesus gives his apostles a share in his kingdom, enabling them to exercise his royal authority over God's people (1:32-33; Mt 19:28). See note on Mt 16:19. • The role of the apostles is described in terms that recall how King David's cabinet of ministers ruled Israel from thrones in Jerusalem (Ps 122:3-5; Is 22:20-23). Back to text.
22:31-32 Jesus displays a special interest in Peter both here and elsewhere. For, although Satan will test the faith of all the disciples, Jesus prays for Simon in particular (see textual note k). In this way Christ helps Peter regain his balance after he stumbles, making him a source of stability for others as well (CCC 552, 641). See note on Jn 21:15-17. Back to text.
22:37 reckoned with transgressors: Jesus views his ensuing Passion through the lens of OT prophecy. • In particular, he excerpts from Isaiah's vision of the Suffering Servant (Is 53:12). This figure represents the rejected Messiah, who is despised (53:3), wounded (53:5), and struck down (53:8). He is even numbered among the sinners, yet he is innocent and offers himself as a sacrifice for the sins of others (53:10-12). The NT often depicts Jesus as this Suffering Servant (Mt 8:17; Acts 8:32-35; 1 Pet 2:24-25; CCC 601, 713). Back to text.
22:38 It is enough: An expression of frustration. Although Jesus spoke of swords metaphorically in 22:36 to warn of the coming spiritual battle, some of the disciples took his words literally. Jesus will clarify his meaning in a subsequent episode when he rebukes Peter for violently defending him with a sword (22:49-51). Back to text.
22:39 his custom: Jesus regularly lodged outside of Jerusalem in the evenings (21:37). Back to text.
22:40 the place: The garden of Gethsemane, east of Jerusalem (Mt 26:36; Jn 18:1). Back to text.
22:42 this chalice: An image of bitter suffering (Is 51:17; kilkJ Ezek 23:33). See note on Mt 20:22. not my will: Jesus never resists his appointed mission (Jn 4:34; 6:38). The Father answers this prayer, not by removing the Passion, but by strengthening the Son to endure it (Heb 5:7-9) (CCC 2824, 2849). • As a man, Jesus recoils from the prospect of suffering. His anguish is intensified by his foresight, knowing that he will experience pain in his body and bear the dreadful weight of man's sins on the Cross. Even still, Jesus is obedient unto death (Phil 2:8). Back to text.
22:43 an angel: A detail only in Luke. Angels were similarly present at Jesus' temptation in the wilderness (Mt 4:11; Mk 1:13). See note on Lk 1:11. Back to text.
22:44 drops of blood: The extreme distress of Jesus' soul is manifest through his body. • Although Christ is a Divine Person, the human nature he has assumed gives him the full capacity to suffer and die as a man (Heb 2:14-15). Back to text.
22:48 with a kiss?: Judas contorts a symbol of affection into one of betrayal. It was part of his prearranged plot to identify Jesus for the soldiers (Mt 26:48). Back to text.
22:50 one of them: Simon Peter (Jn 18:10). Jesus both reprimands him and rectifies his wrong (Lk 22:51). Back to text.
22:53 the power of darkness: The appointed time of Satan's final attack on Jesus (4:13). Paul uses the same language (in Greek) to describe the devil's dominion in Col 1:13. See note on Lk 22:3. Back to text.
22:54 high priest's house: His official residence in Jerusalem (Jn 18:28). Since the Jewish court normally convened in a building near the Temple, the gathering here is unusual and suggests they viewed Jesus' high-profile case as an emergency situation. Matthew and Mark portray Jesus' nighttime interrogations as a formal trial (Mt 26:57-68; Mk 14:53-65). Back to text.
Word Study
Remembrance (Lk 22:19)
Anamnesis (Gk.): a "recollection" or "memorial". The word is used four times in the NT, three times in connection with the Last Supper. In the Greek OT, the term is linked with liturgical memorials. In one case, incense is placed with the bread of Presence in the Temple as a remembrance offering (Lev 24:7); in another, trumpets are blown at the time of sacrifice to remind Israel of the Lord (Num 10:10). In the NT, this term describes how the animal sacrifices of the Old Covenant only reminded Israel of their sins, but were unable to remove them (Heb 10:3). It is only Christ's sacrifice on the Cross that powerfully remits our sins. His priestly offering is then perpetuated throughout history, being drawn into the present every time the eucharistic liturgy is celebrated. Unlike those in the OT, this liturgical "memorial" not only reminds us of his saving death, but re-presents it before us in a sacramental way (Lk 22:19; 1 Cor 11:24-26; CCC 1341, 1362).
22:61 looked at Peter: The gaze of Jesus brings shame upon Peter for his cowardice. The apostle's bitter weeping (22:62) marks the beginning of his restoration (22:32; CCC 1429). See note on Mt 26:74. Back to text.
22:66 their council: The Sanhedrin, which governed the internal affairs of Judaism. It was composed of Jerusalem's religious authorities and headed by the high priest. See note on Mk 14:55. Back to text.
22:67 If I tell you: Jesus detects malice in his accusers and answers them by paraphrasing the response of Jeremiah to King Zedekiah (Jer 38:15). • The entire context of this OT episode runs parallel to the trial of Jesus: Jeremiah was accused as a false prophet for announcing Jerusalem's doom, abused by the head princes of the city who sought his death, and stood trial before the Judean ruler (Jer 38:2-14). Back to text.
22:69 from now on: Jesus envisions the verdict of the Sanhedrin being overturned in God's court. He draws from Ps 110:1 and Dan 7:13 to predict his enthronement at the Father's right hand and his vindication as the royal Son of man. See note on Mt 26:64. Back to text.
22:70 You say that I am: The ambiguity of Jesus' response is more apparent than real, since Mark makes it clear that Jesus accepted the claim to be the Messiah and Son of God (Mk 14:62). The Sanhedrin hears this loud and clear, judging that his response crosses the line of "blasphemy" (Mt 26:65). Since only the Romans could administer capital punishment in NT Palestine (Jn 18:31), the Jewish authorities now present Jesus to them as a "king" and rival to Caesar (23:2; CCC 596). Back to text.
23:1 Pilate: Pontius Pilate, the Roman prefect of Judea from A.D. 26 to 36. While insensitive toward the Jews generally, he remains convinced of Jesus' innocence throughout the trial (Jn 18:38; 19:4). He alone holds the authority to issue and execute a capital sentence in Judea (Jn 19:10; Acts 13:28). Back to text.
23:2 perverting our nation: The Jerusalem authorities depict Jesus as a threat to Roman peace in Palestine (23:5). The charge was of obvious interest to Pilate. forbidding . . . tribute: A false accusation. Jesus permits the practice but stresses our greater duties toward God (20:19-26). Back to text.
23:3 King of the Jews?: Jesus hesitates to adopt the title because Pilate is thinking in purely political terms (Jn 6:15). Jesus' kingdom is heavenly, not earthly, leaving Pilate with no legitimate grounds to accuse him of challenging Roman authority (Jn 18:36). Back to text.
23:4 no crime: Luke's narrative repeatedly emphasizes Jesus' innocence (23:15, 22, 41, 47). Back to text.
23:7 Herod: Herod Antipas, ruler of Galilee from 4/1 B.C. until A.D. 39. Pilate sends Jesus to Herod out of deference and some disinterest, since the trial charges included causing commotion in Galilee (23:5). Only Luke mentions the interrogation of Jesus before Herod (23:8-12). Back to text.
23:11 gorgeous apparel: Herod mocks the charge of kingship (23:2), unaware of Jesus' royal dignity (1:32-33). Back to text.
23:12 Herod and Pilate: A sinister alliance (Acts 4:25-28; 1 Cor 2:8). See note on Mt 27:1. Back to text.
23:23 their voices prevailed: The Jerusalem mob coerces Pilate to execute Jesus. By questioning the governor's own loyalty to Caesar, they threaten to report him to the emperor should he refuse their insistent request (Jn 19:12). Back to text.
23:26 Simon of Cyrene: Roman law granted soldiers in Palestine the right to force civilians into temporary service (Mt 5:41). carry it behind Jesus: Symbolic of faithful discipleship (Lk 9:23; 14:27). Back to text.
23:28-31 Jesus warns the women of Jerusalem that another tragedy is heading for their city. It would soon be destroyed by siege, war, and fire in A.D. 70. Even barrenness will seem like a blessing in these dreadful days. See note on Lk 21:5-36. Back to text.
23:30 Fall on us . . . Cover us: Expressions of agony and despair drawn from Hos 10:8. • In its original context, Hosea pronounced doom on the northern kingdom of Israel (in Samaria) for abandoning the Lord in favor of idols. Since the Israelites ignored the prophet's warnings, they were crushed by the Assyrians in the eighth century B.C. Jesus redirects this oracle from Samaria to Jerusalem, which will likewise taste the bitterness of war and devastation for its prolonged impenitence (Rev 6:16). Back to text.
23:31 the wood: A symbol of Jerusalem. As long as the city is like green wood, which is moist and unsuitable for making a fire, there is still time to repent and embrace the Messiah. Persistent rebellion, however, will make Jerusalem dry and fit to be burned. • Jesus alludes to Ezekiel's condemnation of Jerusalem in the sixth century B.C., implying that once again the wayward city will become firewood for the flames of divine judgment (Ezek 15:1-8; 20:47). In addressing this to the faithful "Daughters of Jerusalem" (Lk 23:28), he may be identifying them with the righteous "daughters" of the city who will escape the catastrophe by the mercy of God and become a source of consolation for others (Ezek 14:22). Back to text.
23:33 The Skull: A translation of the Aramaic "Golgotha" (Mk 15:22). crucified: The Romans reserved crucifixion for insurrectionists and other base criminals. Nailed to wooden beams, the victims died excruciating deaths through gradual blood loss and asphyxiation. Ironically, what appeared to be Jesus' utter defeat became the sign of his victory and the instrument of salvation for the world (1 Cor 2:2; 1 Pet 2:24). See note on Mk 15:24. Back to text.
23:34 Father, forgive them: Jesus shows mercy to his executioners (1 Pet 2:23), realizing they are sinning in ignorance (Acts 3:17; 1 Cor 2:8). Stephen likewise prayed for his enemies at death (Acts 7:60) (CCC 597, 2635). divide his garments: The execution squad customarily dispossessed the dying victim of any remaining belongings. • The Passion of Jesus parallels the entire movement of Ps 22, which narrates the rejection and final vindication of the righteous sufferer. The division of garments echoes Ps 22:18, the Crucifixion recalls Ps 22:16, and the mockery of the crowds evokes Ps 22:6-7. According to Mt 27:46 and Mk 15:34, Jesus recited the opening line of Ps 22 on the Cross. See note on Mt 27:46. Back to text.
23:38 an inscription: According to Roman practice, criminals displayed a sign inscribed with the charges brought against them. Jesus' placard was written in three languages (Jn 19:20). Back to text.
23:42 remember me: The penitent thief may have sneered at Jesus earlier (Mk 15:32). His conversion at the final hour is now manifest by his insight: he does not see Jesus' death as his demise, but looks forward to the coming of his royal kingdom. The promise of "Paradise" (Lk 23:43) is generously out of proportion to the man's simple request (CCC 1021). See word study: Paradise at 2 Cor 12:3. Back to text.
23:44 sixth . . . ninth hour: From noon until 3 P.M., when the day's brightest hours were shrouded by the "power of darkness" (22:53). See note on Mt 27:45. Back to text.
23:45 curtain: One of the two veils that separated God's presence from his people in the Jerusalem Temple. That this curtain is torn at the time of the Crucifixion indicates that Jesus' suffering is a sacrificial and priestly act that opens for us a new and living way into the sanctuary of heaven (Heb 10:19-22). See note on Mk 15:38. Back to text.
23:46 Father, into your hands: Jesus is in full possession of himself as he entrusts even his death to the Father's care. His Crucifixion is thus a willing sacrifice, not a tragic accident beyond his control (Jn 10:17-18; Eph 5:2). • Jesus makes the cry of Ps 31:5 his own. The entire psalm moves from lamentation to praise, expressing both the agony and the confidence of an innocent sufferer. It is because the sufferer trusts in the Lord's goodness that he anticipates his final deliverance and vindication in the end. Back to text.
23:47 centurion: A commander of 100 Roman soldiers. innocent!: Or, "righteous". The centurion also professes that Jesus was God's Son (Mt 27:54; Mk 15:39). Back to text.
23:51 looking for the kingdom: Joseph of Arimathea risked his honored reputation as a member of the Jewish court, the Sanhedrin. Withholding consent, he distanced himself from the council's verdict against Jesus (22:71) and now arranges his burial. He is elsewhere called a "disciple" (Mt 27:57; Jn 19:38). Back to text.
23:53 rock-hewn tomb: Owned by Joseph of Arimathea (Mt 27:60). Such tombs resembled small caves, with bench-like shelves cut into the walls, and could be used to bury entire families. A large stone was lodged into the entryway to seal it shut (Mk 16:4). Back to text.
23:54 day of Preparation: Friday. Because the sabbath rest began at sundown, Jesus was buried quickly in a tomb near the city (Jn 19:42). Back to text.
23:56 spices and ointments: The little time between Jesus' death and the start of the Sabbath allowed for some preparation of his body but not the full customary procedures (Jn 19:39). The women return to finish on Sunday what was not completed on Friday (Lk 24:1). Back to text.
24:1-53 Jesus' Resurrection crowns the story of all four Gospels (Mt 28:1-10; Mk 16:1-8; Jn 20:1-18). In Luke, Jesus' disappearance from the tomb is only the initial evidence of his rising. He soon appears to his disciples (24:31, 36), eats in their presence (24:42), and invites them to touch his risen body (24:39). There are some of the "many proofs" that testify to the miracle of Easter (Acts 1:3) (CCC 640-44). Back to text.
24:1 first day: Sunday. The Sabbath day (Saturday) is the final day of the Jewish week (Gen 2:1-3). The early Christians called Sunday the "Lord's day" to commemorate Christ's Resurrection and celebrate the Eucharist (see Acts 20:7; Rev 1:10; CCC 1166, 2174). Back to text.
24:4 two men: They are angels, according to 24:23 (Mt 28:2; Acts 1:10). Back to text.
24:10 Mary Magdalene: The first person on record to see the risen Jesus (Mk 16:9; Jn 20:11-18). She had long been a disciple (Lk 8:2). Back to text.
24:12 Peter rose: Simon rushes to the empty tomb, accompanied by the Apostle John (Jn 20:3-9). His inspection confirms the report of Jesus' disappearance. Back to text.
24:13 Emmaus: A Judean village of uncertain location (1 Mac 9:50). Back to text.
24:18 Cleopas: Probably the same person as the one called "Clopas" in Jn 19:25. Early Christian tradition identifies him as the brother of Joseph, the legal father of Jesus (3:23), and the father of Simon/Simeon, the second bishop of Jerusalem (see Eusebius, Ecclesiastical History 3, 11, and 4, 22). Back to text.
24:19 mighty in deed and word: Moses is described in these terms in Acts 7:22. The implication is that Jesus is the awaited prophet-like-Moses announced in Deut 18:15 (Acts 3:22-23; 7:37). Jesus was often viewed as a prophet by his contemporaries (Lk 7:16; Mt 16:14; 21:46; Jn 6:14). See note on Lk 9:35. Back to text.
24:21 redeem Israel: The discouraged travelers had hoped that Jesus would reign as king in Jerusalem and rescue their nation from Roman oppression (19:11; Mk 11:10; Acts 1:6). Their expectations are out of step with God's plan to free Israel from sin and death, not from political subjugation (Mt 1:21; Jn 1:29; CCC 439). See note on Lk 4:18-19. Back to text.
24:27 all the Scriptures: Jesus gives an overview of salvation history from the OT. His entire life was foreordained in Scripture, including his birth (Mt 1:23; 2:6), ministry (4:1819), death (20:17; Acts 8:32-33), and Resurrection (Mt 12:40; Acts 2:24-28) (CCC 601, 652). Back to text.
24:30 took . . . blessed . . . broke . . . gave: A sequence kilkJ of actions recalling the Last Supper accounts (22:19; Mt 26:26). Here the disciples encounter Christ in a spiritual way, discerning his presence in the meal (24:35). See note on Mt 14:13-21. • The structure of the Emmaus episode reflects the structure of the eucharistic liturgy, where Jesus gives himself to the Church in word and sacrament, in the proclamation of Scripture (24:27) and in the eucharistic Bread of Life (24:30, 35) (CCC 1346-47). Back to text.
24:35 breaking of the bread: Among Jews this was a ceremonial gesture that commenced the celebration of an ordinary meal. Among Christians it was used as a description of the eucharistic liturgy (Acts 2:42; 20:7; CCC 1329). Back to text.
24:39 my hands . . . my feet: The nail marks demonstrate that Jesus' risen body is the same body that was crucified only days earlier (CCC 645). The evidence for his rising becomes incontrovertible as it mounts from his disappearance (empty tomb), to his various appearances (24:34; 1 Cor 15:4-8), and now to a direct examination of his wounds (Jn 20:27). • Analogically (St. Ambrose, In Lucam): Jesus' risen body prefigures the resurrected bodies of the saints. By convincing us of his own Resurrection, he likewise assures us of the physical nature of our own resurrection on the Last Day. • Jesus' risen body is truly physical but no longer earthly, since his humanity is now incorruptible and endowed with spiritual qualities. He for ever reigns in a human body, but one that can pass through locked doors (Jn 20:19), vanish at will (Lk 24:31), and is no longer subject to the limitations of time, space, and the laws of nature (CCC 646, 659). See note on 1 Cor 15:42-44. Back to text.
24:44 Moses . . . prophets . . . psalms: Reflects a classical division of the OT into three parts. The third division is sometimes called the "writings", or the "other books", as in the prologue to the Book of Sirach. Back to text.
24:46 Christ should suffer: A mystery foretold in the OT (Acts 3:18; 17:3). • Jesus' mockery and rejection recall Ps 31, 69, 118, and Is 50:6. His agony and Crucifixion are depicted in Ps 22 and Is 53. on the third day rise: An emphasis in Jesus' own predictions (9:22; 18:33; 24:6-7). • The OT background is diverse. (1) Isaac was for three days under a death sentence until God intervened to give him back alive to Abraham on the third day (Gen 22:4, 13). This was a historical preview of Jesus rising to new life after obeying his Father unto death (Heb 11:17-19). (2) The experience of Jonah coming forth from a whale after three days in its stomach foreshadows Christ emerging from the grave after three days in the earth (Jon 1:17; Mt 12:40). (3) Hosea depicts Israel's restoration from exile as a third-day resurrection (Hos 6:2). Since the Messiah represents Israel in the fullest sense, embodying both its vocation and destiny, Christ's own Resurrection initiates the resurrection of Israel from a state of spiritual death (Rom 11:15, 25-27). (4) More generally, the "three days" motif is linked with a prelude to divine liberation (Ex 10:21-23) and a period of preparation before meeting the Lord (Ex 19:10-11) (CCC 702, 1094). • Allegorically (St. Bede, Homilies 2, 10): Christ lay two nights in the tomb to rescue man from the twofold death of sin. For souls die spiritually on account of sin, and bodies die physically as a penalty for sin. Victorious on the third day, Christ now raises our souls to new life in grace and will later raise our bodies in glory. Back to text.
24:47 forgiveness: The Church dispenses the blessings of the New Covenant through the preaching of the gospel and the administration of the sacraments (Mt 28:19-20; Jn 20:23; Acts 2:38). Salvation now extends beyond Israel to encompass all nations (Acts 1:8) (CCC 981, 1122). Back to text.
24:49 the promise: i.e., the Holy Spirit (Gal 3:14; Eph 1:13). The outpouring of God's Spirit was long promised in the OT (Is 44:3; Ezek 36:26; Joel 2:28-29). Back to text.
24:50 Bethany: A village within two miles of Jerusalem to the east (Jn 11:18). Back to text.
24:51 up into heaven: Jesus' Ascension is the only episode that overlaps with Luke's second book, the Acts of the Apostles. No mention is made here of the "forty days" that intervened between Easter Sunday and the day of his ascent (Acts 1:3, 9). The event culminates in Jesus' royal enthronement at the Father's right hand (Mk 16:19; Acts 2:32-35; CCC 659-64). Back to text.
24:53 Luke both opens and closes his Gospel in the Jerusalem temple (1:9). Back to text.
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