The Grace Commentary – Your free verse-by-verse Bible commentary Luke 23

Lucas 23:1

Então todo o corpo deles se levantou e o levou a Pilatos.

(uma) O corpo inteiro significando o conselho governante ou Sinédrio (ver entrada for Matt. 26:59).

(b) Trouxe-o perante Pilatos the Roman governor of Judea. The chief priests had good reasons for making Rome co-partners in the execution of Jesus. If the religious leaders stoned Jesus and his followers rioted, Rome could bring the hammer down on both the Sanhedrin and the nation (John 11:47-48). But if the Romans killed Jesus, then they would have to deal with any consequences that might arise.

(c) Pilatos. Pôncio Pilatos era o governador ou prefeito responsável pela província romana da Judéia. Normalmente residente na cidade costeira de Cesaréia, ele veio a Jerusalém para os festivais para manter a paz e administrar a justiça. Ver entrada for Luke 3:1.

Lucas 23:2

E começaram a acusá-lo, dizendo: “Achamos este homem enganando a nossa nação, proibindo o pagamento de impostos a César e dizendo que ele mesmo é o Cristo, o Rei”.

(uma) Accuse him. Accusations against you will typically come from three sources: (1) the Accuser, a.k.a. Satan (see entrada for Rev. 12:10), (2) law-lovers who are opposed to grace (see entrada for Matt. 12:10), and (3) a conscience that is mindful of the law (Rom. 2:15). What these three things have in common is an affinity for using the law as a weapon of condemnation.

(b) A King. Of the three charges brought against Jesus by the Sanhedrin, only the last would be of interest to a governor. If Jesus could be portrayed as a political player and a threat to stability, Rome would regard him as a threat (Matt. 27:11).

Lucas 23:3

Então Pilatos interrogou-o, dizendo: “Tu és o rei dos judeus?” E Ele respondeu-lhe e disse: "É como você diz."

When presented with this accusation, Jesus admitted to being a king, but added that his kingdom was not of this world (John 18:36). Pilate may not have appreciated the spiritual significance of these words, but he realized he had nothing to fear from Jesus.

Lucas 23:4

Então Pilatos disse aos principais sacerdotes e à multidão: “Não acho culpa neste homem”.

(uma) Pilate; see entrada for Luke 3:1.

(b) The chief priests; see entrada for Matt. 2:4.

(c) Não encontro culpa neste homem. Como poderia Pilatos chegar a qualquer outra conclusão? Os judeus não trouxeram nenhuma evidência, não tinham testemunhas de uma conspiração sediciosa e os seguidores de Jesus não participaram de nenhuma rebelião.

Lucas 23:5

Mas eles insistiam, dizendo: “Ele atiça o povo, ensinando por toda a Judéia, começando pela Galileia até aqui”.

Ele agita o povo. The only way the chief priests can sell their case is by convincing Pilate that Jesus is a threat to law and order (Luke 23:14).

Lucas 23:6

Quando Pilatos ouviu isso, perguntou se o homem era galileu.

Um galileu. It is hard not to imagine Pilate’s ears pricking up when he heard Jesus was from Galilee. With hundreds of thousands of pilgrims in Jerusalem for Passover, Pilate had a busy week in front of him. He had better things to do than deal with the envy of the Sanhedrin (Matt. 27:18). As soon as he saw an opportunity to palm off Jesus to Herod, he took it.

Lucas 23:7

E, quando soube que pertencia à jurisdição de Herodes, enviou-o a Herodes, que também naquele tempo estava em Jerusalém.

(uma) Herodes Antipas was one of the sons of the infamous Herod the Great. After his father died, he became the tetrarch or ruler of Galilee. He ordered the beheading of John the Baptist (Matt. 14:10) and allegedly tried to kill Jesus (Mark 3:6, Luke 13:31).

(b) Estava em Jerusalém. Herod was the tetrarch of Galilee (Luke 3:1) and lived in Tiberias, a city he founded. (A tetrarch is literally a ruler of a fourth part of the kingdom.) Like many Jews, he was in Jerusalem to celebrate the Passover.

Lucas 23:8

Ora, Herodes alegrou-se muito ao ver Jesus; pois há muito tempo desejava vê-lo, porque ouvia falar dele e esperava ver algum sinal realizado por ele.

(uma) Herod; see previous verse.

(b) Very glad. After Herod beheaded John the Baptist, he heard a rumor that John the Baptist had come back from the dead in the form of Jesus (Mark 6:14). Since Herod believed this rumor (Mark 6:16), he was naturally curious to meet Jesus (Luke 9:9).

(c) Sign. Like many of the Jews, Herod wanted a sign from heaven to prove that God was with Jesus (Matt. 12:38, 16:1, Mark 9:11, Luke 11:16, John 2:18, 6:30). His request revealed his unbelief. Jesus had already given many signs by healing the sick, delivering the oppressed, and raising the dead (Matt. 4:24, 9:24–25). How many mute people needed to speak; how many cripples needed to walk; how many dead little girls did Jesus need to raise before Herod believed him?

Lucas 23:9

E ele o questionou longamente; mas Ele não lhe respondeu nada.

Ele O questionou. Herod’s questions were probably of the kind, “Are you John the Baptist whose head I chopped off? You are, aren’t you! Are you? Can you show me a miracle?” (see Mark 6:16).

Ele não lhe respondeu nada. O que você pode dizer a um tolo que pensa que você é outra pessoa e quer que você faça milagres sob demanda?

On his final morning, Jesus had conversations with four authority figures: Annas, Caiaphas, Pilate, and Herod. Judging by the terseness of his words to Annas (John 18:21), and the absence of his words to Herod, it’s hard not to get the sense that Jesus felt Annas and Herod were wasting his time. Neither was essential to his mission. Jesus needed Caiaphas to lead the Sanhedrin in condemning him and he needed Pilate to order the execution. In contrast, Annas and Herod were timewasters who made a difficult day longer than it needed to be.

Lucas 23:10

E os principais sacerdotes e os escribas estavam ali, acusando-o veementemente.

(uma) The chief priests; see entrada for Matt. 2:4.

(b) Scribes; see entrada for Matt. 5:20.

(c) Accusing. No doubt their accusations centered on Jesus being a rival king and therefore a threat to Herod and his family. But no matter how loud they were, the lack of evidence supporting their claim was louder still.

Lucas 23:11

E Herodes com seus soldados, depois de tratá-lo com desprezo e zombar dele, vestiram-no com um manto lindo e o enviaram de volta a Pilatos.

(uma) Desprezo e zombaria. Os principais sacerdotes trataram Jesus como um blasfemador, e os romanos o trataram como um criminoso, mas os homens de Herodes zombaram dele como um aspirante a rei.

Herodes não era um rei, mas um tetrarca, o que equivale a dizer que ele era um quarto de rei. Ele queria ser um rei como seu pai, então quando os principais sacerdotes lhe apresentaram um homem que afirmava ser um rei, ele deve ter ficado curioso, até mesmo desconfiado. Mas qualquer suspeita foi dissipada pelo silêncio do homem. “Ora, este homem não passa de um impostor”, pensou Herodes, e tratou-o como tal.

(b) Um roupão lindo. Was this the same purple robe that the Roman soldiers later put on Jesus (Mark 15:17, John 19:2)? Or was this a white robe such as might have been worn by a Jewish ruler? Nobody knows.

(c) O enviou de volta. Like Pilate, Herod found that Jesus had done nothing worthy of the death penalty (Luke 23:15).

Lucas 23:12

Ora, Herodes e Pilatos tornaram-se amigos naquele mesmo dia; pois antes eles eram inimigos um do outro.

Pilate had killed some Galileans which may have earnt the enmity of Herod, the ruler of Galilee (Luke 13:1). These men had little in common until they were united by their mutual dismissal of Jesus. When they met afterwards, they would have discussed Jesus and their part in his death. Although Pilate held the power, Herod had set the tone. The Sanhedrin saw Jesus as a serious threat, but Herod said Jesus was a joke, not to be taken seriously. The mocking Romans followed Herod’s lead (Luke 23:36-37, John 19:2).

Lucas 23:13-14

Pilatos convocou os principais sacerdotes, as autoridades e o povo, e disse-lhes: “Trouxes-me este homem como alguém que incita o povo à rebelião; sobre as acusações que você faz contra Ele.

(uma) Aquele que incita o povo à rebelião. The chief priests had presented Jesus as a seditious threat who “stirs up the people” (Luke 23:5). However, their claim was unsupported by evidence.

(b) Não encontrei culpa neste homem. For the second time, Pilate declares Jesus to be innocent (Luke 23:4).

Lucas 23:15

“Não, nem Herodes, porque ele o enviou de volta para nós; e eis que nada que mereça a morte foi feito por Ele.

Reading the Gospel accounts it’s easy to get the sense that Pilate and Herod were unwitting dupes of the Machiavellian Sanhedrin, and that neither was really responsible for the death of Christ. However, the early Christians understood that Herod and Pilate, along with the Gentiles, were just as guilty as the Jews in the execution of Jesus (see Acts 4:27). Pilate had several opportunities to release Jesus but chose not to, while Herod had toyed with the idea of killing Jesus for some time (Mark 3:6, Luke 13:31).

Lucas 23:16

“Portanto, vou castigá-lo e soltá-lo.”

Eu vou puni-lo; Vejo entrada for Luke 23:22.

Lucas 23:17

[Agora ele foi obrigado a liberar para eles na festa um prisioneiro.]

This custom of releasing a prisoner at Passover seems to have been a Roman innovation. Although Pilate said it was the Jews’ custom (John 18:39), the practice of releasing criminals is not recorded in the law and seems contrary to the demands of justice. More likely the Romans introduced the practice when they colonized Judea, perhaps as a conciliatory gesture towards those who felt they had been mistreated by harsh Roman law.

Lucas 23:18

Mas eles clamavam todos juntos, dizendo: “Fora com este homem e solte-nos Barrabás!”

Barrabás ou Bar-Abbas significa filho do pai. Este nome incomum leva a todos os tipos de especulações. Barrabás era um apelido para um filho ilegítimo ou órfão de pai? Ele era filho de um rabino? Seu nome era uma paródia maligna do verdadeiro Filho do Pai?

Alguns Pais da Igreja observaram que nos primeiros manuscritos o primeiro nome de Barrabás era identificado como Jesus. Nesse caso, seu nome pode ter sido removido por copistas cristãos que não estavam dispostos a homenagear um assassino com o mesmo nome do Salvador do mundo (fonte: Adam Clarke).

Since there were two Jesuses being considered for release, Pilate identifies the rebel by his last name. So one way to read his words in Matthew 27:17 would be; “Do you want me to release Jesus who is called Barabbas, or Jesus who is called Christ?”

Lucas 23:19

(Ele era alguém que havia sido jogado na prisão por uma insurreição feita na cidade e por assassinato.)

Uma insurreição. Barabbas was “a notorious prisoner” and the sort of criminal Rome feared (Matt. 27:16). Pilate would not have wanted to release him.

Lucas 23:20-21

Pilatos, querendo soltar Jesus, voltou a falar com eles, mas eles continuaram gritando, dizendo: “Crucifica-o, crucifica-o!”

Crucifique-o! A mesma cidade que gritou “Hosana” no domingo, gritou “Crucifica-o!” na sexta. Mas não podemos culpar as pessoas por serem inconstantes. Foram os líderes religiosos que os persuadiram a mudar de tom (ver entrada for John 19:7).

Lucas 23:22

E disse-lhes pela terceira vez: “Ora, que mal fez este homem? Não encontrei nele nenhuma culpa exigindo a morte; portanto, castigá-lo-ei e libertá-lo-ei”.

(uma) Que mal Ele fez? Again Pilate asked for evidence of some crime and again he has judged Jesus to be innocent of all charges (Luke 23:22).

(b) Não encontrei nele nenhuma culpa. For a third and final time, Pilate announces that Jesus has done nothing deserving of death (Luke 23:4, 14). By all the rules of evidence and due process, Jesus must be released.

(c) Eu vou puni-lo. Se Jesus é inocente e prestes a ser solto, por que puni-lo? Esse ato injusto mostra que a determinação de Pilatos estava começando a ruir. Ele temia a multidão. Talvez encontrando-os no meio do caminho, punindo em vez de matar Jesus, ele pudesse tirá-los de sua porta. Se assim for, ele estava enganado.

(d) Punish. The original verb (paideuō) means to educate, teach, or train up (e.g., Acts 7:22, 22:3). Pilate is saying, “I will teach him a lesson.”

Lucas 23:23

Mas eles insistiam, em alta voz, pedindo que Ele fosse crucificado. E suas vozes começaram a prevalecer.

(uma) Eles foram insistentes. Religious fanatics are not easily deterred. Their ploy of portraying Jesus as a threat to Rome had come to nothing, but Caiaphas and the chief priests were not about to give up. “If we can’t convince Pilate that Jesus is a threat to stability, we must show him. Inflame the mob!” (see Matt. 27:24, John 19:8).

(b) Com vozes altas. Os líderes religiosos levaram a multidão ao frenesi, dizendo que Jesus afirmava ser o Filho de Deus (ver entrada for John 19:7).

(c) Suas vozes começaram a prevalecer over Pilate’s weakening resolve. Pilate was alarmed at the hostility of the crowd (John 19:8). With so many Passover pilgrims in the city, he knew Jerusalem was a powder keg.

Lucas 23:24

E Pilatos pronunciou a sentença para que o pedido deles fosse atendido.

Tal era a intimidação e o ódio que emanavam da multidão, que Pilatos mudou seu julgamento.

Lucas 23:25

E libertou o homem que eles pediam, que havia sido preso por insurreição e assassinato, mas entregou Jesus à vontade deles.

(uma) Ele soltou o homem. O pecador (Barrabás) foi libertado e o justo suportou seu castigo.

(b) Ele entregou Jesus à vontade deles. The desire of the chief priests was for Jesus to be given a Roman execution (see Luke 23:23). This outcome killed two birds with one stone: it removed the threat of Jesus and it made Rome responsible for any fallout that might follow.

Luke 23:26

When they led Him away, they seized a man, Simon of Cyrene, coming in from the country, and placed on him the cross to carry behind Jesus.

Simon of Cyrene was one of nine men named Simon in the New Testament; see entrada for Matt. 4:18.

Lucas 23:28

Mas Jesus, voltando-se para elas, disse: “Filhas de Jerusalém, parem de chorar por mim, mas chorem por vocês mesmas e por seus filhos.

Esta é uma parada surpreendente na caminhada para a cruz. Jesus está a poucos minutos de ser crucificado, mas faz uma pausa para alertar aqueles que estão de luto por ele. O problema está chegando a Jerusalém na forma da destruição romana, e Jesus quer que essas mulheres chorosas sejam preparadas. Ver entrada for Matt. 24:19.

Lucas 23:29

“Pois eis que estão chegando os dias em que dirão: 'Bem-aventuradas as estéreis, os ventres que nunca geraram e os seios que nunca amamentaram'.

Esta profecia sombria foi cumprida dentro de uma geração. No verão de 70 dC, quatro legiões romanas sitiaram Jerusalém. Foi um tempo sem precedentes de sofrimento e mais de um milhão de judeus morreram. Aqueles que sobreviveram foram levados acorrentados para a escravidão.

Lucas 23:34

Mas Jesus estava dizendo: “Pai, perdoa-lhes; pois não sabem o que estão fazendo”. E lançaram sortes, repartindo entre si as suas vestes.

(uma) Pai; Vejo entrada for Luke 2:49.

(b) Perdoe eles. Jesus forgave the people who put him on the cross to show us that God freely forgives us without regard for our behavior (Eph. 1:7). Jesus died for us while we were sinners, and he forgave us while we were sinners (Col. 2:13). Before you repented, confessed, or did anything, the Lamb of God carried away all your sins – past, present, and future.

Prior to the cross, Jesus preached conditional forgiveness to those living under the old law-keeping covenant. “If you forgive, God will forgive” (Matt. 6:14, Mark 11:25). However, as the messenger of the new covenant of grace, he also demonstrated and proclaimed unconditional forgiveness (Matt. 9:2, 18:22, 27, Luke 7:42, 47, 11:4, 15:22-24, 23:34, John 8:11).

Na noite em que ressuscitou dos mortos, ele disse aos discípulos que pregassem as boas novas do perdão incondicional (ver entrada for Luke 24:47). After the cross, the apostles described God’s forgiveness as a done deal and a gift to receive (see entrada for Acts 13:38). In Christ, you are completely and eternally forgiven in accordance with the riches of his grace (Eph. 1:7).

The God Jesus revealed is a merciful, gracious and forgiving Father (Matt. 6:14, 18:27, Luke 6:36, 7:47, 15:22, John 1:14).

Lucas 23:38

Havia também uma inscrição acima dele: “ESTE É O REI DOS JUDEUS”.

The charge for which Jesus was crucified was written in three languages (John 19:20), and was a sore point for the chief priests (John 19:21).

Lucas 23:43

E disse-lhe: “Em verdade te digo, hoje estarás comigo no Paraíso”.

Paraíso is wherever Jesus is which, in context, implies heaven (2 Cor. 12:3).

In his letter to the Ephesians, Jesus says “To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God” (Rev. 2:7). Jesus is the Tree of Life who sustains those who feed on him, namely believers (Rev. 22:14). The Tree of Life (Jesus) is in the Paradise of God (heaven).

Lucas 23:44-45

Já era quase a hora sexta, e a escuridão caiu sobre toda a terra até a hora nona, porque o sol estava obscurecido; e o véu do templo rasgou-se em dois.

(uma) A sexta hora. Medida desde o amanhecer, a sexta hora é meio-dia. A escuridão cobriu a terra do meio-dia ao meio-dia, quando Jesus morreu. Leitura complementar: “Linha do tempo de sexta-feira santa. "

(b) A escuridão caiu over the land like a shroud from midday to mid-afternoon. The timing of this dark period, coinciding as it did with the passing of Christ, should leave no doubt as to its supernatural origins. This was not an eclipse or a mere meteorological phenomena. As the Light of the world (John 9:5) was extinguished, darkness reigned.

(c) A terra inteira. Scholars debate whether this means Judea or the whole earth. It could be the latter. The God who blanketed Egypt with darkness for three days (Ex. 10:22), would have no trouble shading the earth for three hours.

(d) O sol foi obscurecido ou escurecido. A mente natural busca explicações naturais como nuvens espessas ou uma tempestade de areia, mas isso foi um escurecimento sobrenatural da luz do sol.

(e)Tele véu do templo was a four-inch thick curtain that divided the Holy Place from the innermost Holy of Holies in the temple (Ex. 26:33). The veil was parted once a year on the Day of Atonement to allow the high priest to enter (Heb. 9:7). The supernatural tearing of the veil that coincided with the death of Jesus signified that the way to God had been permanently opened.

Lucas 23:49

E todos os seus conhecidos e as mulheres que o acompanhavam desde a Galiléia estavam de longe, vendo essas coisas.

(uma) Seus conhecidos. Who were these acquaintances of Jesus who watched from a distance? They were his friends and followers, but not the eleven disciples who had abandoned him in the garden (with the exception of John; see John 19:26).

If the Eleven had been present at the crucifixion, the scriptures would have said so. The Eleven were together when Jesus reappeared after the resurrection (Mark 16:14), and the Eleven were together in Galilee (Matt. 28:16) and at Pentecost (Acts 2:14). But there is no mention of the Eleven at the cross. The same men who locked their doors for fear of arrest (John 20:19), stayed away.

(b) As mulheres. The disciples abandoned Jesus (Matt. 26:56), but many women followers were present at the cross because they were less likely to be arrested. Prior to Pentecost, Christian women were largely invisible to the authorities. But after Pentecost, they became equal ministers and equal targets of persecution (see Acts 8:3, 9:2).

Lucas 23:50

E um homem chamado José, que era membro do Conselho, homem bom e justo

(uma) Joseph of Arimathea was a wealthy man and a secret disciple of Jesus (Matt. 27:57, John 19:38).

(b) O Conselho. Conselho governante de Israel ou Sinédrio (ver entrada for Matt. 26:59).

(c) Um homem bom e justo. Before the cross, no one could be made righteous. The gift of righteousness had not been given and the “one act of righteousness” had not be done (Rom. 5:18). This is why Old Testament saints such as Abraham were creditado com retidão por causa de sua fé em Deus (ver entrada for Rom. 4:3). The Jews probably considered Joseph righteous because he was a good man and a member of the Sanhedrin, but God considered him righteous because he was a disciple of Jesus. He was a believer.

Lucas 23:51

(ele não havia consentido em seu plano e ação), um homem de Arimateia, uma cidade dos judeus, que esperava o reino de Deus;

Ele não havia consentido. In the other Gospels we read that the whole council met to try Jesus and their condemnation was unanimous (Matt. 26:59, Mark 14:64). Since Joseph did not consent to their plan, it seems he had not been present at the trial. The same may also be true for Nicodemus (John 19:39). Knowing these two men would speak up for Jesus, the chief priests made sure they weren’t invited to the illegal trial held in the middle of the night at Caiaphas’s house.

Lucas 23:52

Este homem foi a Pilatos e pediu o corpo de Jesus.

It took incredible courage for a secret disciple of Jesus to face Pilate (Mark 15:43). A governor who ordered the execution of innocent men might not hesitate to crucify his followers.

Lucas 23:54

Era o dia da preparação e o sábado estava prestes a começar.

(uma) dia de preparação is the Friday that precedes a Sabbath or special feast (Mark 15:42). Good Friday was doubly special as it coincided with the Passover and preceded the Feast of Unleavened Bread that began on the Sabbath (John 19:31).

(b) Sabbath. The Sabbath was the day of rest mandated in the Law of Moses (Ex. 31:14, Lev. 23:3). The Sabbath day began at sunset on Friday and ended on sunset on Saturday.

Lucas 23:55

Seguiram-no as mulheres que tinham vindo com ele da Galileia, e viram o sepulcro e como fora posto o seu corpo.

as mulheres who went to the tomb to see where Jesus had been laid were Mary Magdalene and Mary the mother of James (Mark 15:47). Possibly three other women went as well (see entrada for Luke 24:1).

Lucas 23:56

Então voltaram e prepararam especiarias e perfumes.
E no sábado eles descansaram de acordo com o mandamento.

(uma) Especiarias preparadas. Since they visited the tomb before sunrise on the first day of the week (John 20:1), the two Marys must have purchased the spices prior to the Sabbath ended. It is possible that Joanna paid for them (see entrada for Luke 24:10).

(b) Eles descansaram de acordo com o mandamento, o que é mais do que se pode dizer dos principais sacerdotes e fariseus; Vejo entrada for Matt. 27:62.

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