Luke adds a poignant detail to his description of Jesus’ journey to the cross; with him march two criminals. Jesus, who had been described by his opponents as a “friend of tax collectors and sinners” (Lk 7:34), would not only live with such friends but die with them. 

³² Now two others, both criminals, were led away with him to be executed. ³³ When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left. ³⁴ (Then Jesus said, “Father, forgive them, they know not what they do.”) They divided his garments by casting lots. ³⁵ The people stood by and watched; the rulers, meanwhile, sneered at him and said, “He saved others, let him save himself if he is the chosen one, the Messiah of God.” ³⁶ Even the soldiers jeered at him. As they approached to offer him wine ³⁷ they called out, “If you are King of the Jews, save yourself.” ³⁸ Above him there was an inscription that read, “This is the King of the Jews.” 

Up to this point in the narrative the chief priests, scribes, and leaders have been the ones who have been active throughout the arrest, hearing and trials of Jesus. While in the privacy of the Sanhedrin gathering, the charges brought against Jesus by this group were religious.  Once the assembly moved to the public forum involving Pilate, the charges became secular – “misleading our people; he opposes the payment of taxes to Caesar and maintains that he is the Messiah, a king.” (23:2)  In the start of this section, “the people” are now present. Previously the people have supported Jesus – what will they do now?

Where in the scene of Peter’s Denial (Luke 22:54-65), the focus and center of the narrative was Peter, here the focus returns to Jesus. In this trial (hearing, meeting) by the religious authorities of Jerusalem, the role of Jesus as prophet and Messiah is at the forefront of the narrative. Jesus had foretold the primary events of this scene—both Peter’s threefold denial before the crowing of the cock (v. 34; vv. 56–61) and his own maltreatment (esp. 18:32; cf. 20:10–11 and 22:63–65).

Although the Passion narratives of all four Gospels are similar in many ways, there are also significant differences among them.  The majority of scholars hold that the Gospel of Luke is dependent upon Mark for the sequence of events in the Passion narrative. However,  Luke has incorporated other elements of the gospel story that he has received independent of Mark. Among the distinctive sections in Luke are:

1. the tradition of the institution of the Eucharist (Luke 22:15-20);
2. Jesus’ farewell discourse (Luke 22:21-38);
3. the mistreatment and interrogation of Jesus (Luke 22:63-71);
4. Jesus before Herod and his second appearance before Pilate (Luke 23:6-16);
5. words addressed to the women followers on the way to the crucifixion (Luke 23:27-32);
6. words to the penitent thief (Luke 23:39-41);
7. the death of Jesus (Luke 23:46, 47b-49). 

On the whole, Luke stresses the innocence of Jesus (Luke 23:4, 14-15, 22) who is the victim of the powers of evil (Luke 22:3, 31, 53) and who goes to his death in fulfillment of his Father’s will (Luke 22:42, 46). Throughout the narrative Luke emphasizes the mercy, compassion, and healing power of Jesus (Luke 22:51; 23:43) who does not go to death lonely and deserted, but is accompanied by others who follow him on the way of the cross (Luke 23:26-31, 49).

If you would like to review a comparison of the Passion Narratives from the Gospels, click the button below.