And now, brethren, I know that you acted in ignorance, as did also your rulers. But what God foretold by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled.
For truly there were gathered together in this city against thy holy servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, to do whatever thy hand and thy plan had predestined to take place. The God of our fathers raised Jesus whom you killed diecheirisasthe by hanging him kremasantes on a tree.
And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered prodotai kai phoneis egenesthe. They put him to death by hanging him aneilan kremasantes on a tree; but God raised him on the third day and made him manifest. For those who live in Jerusalem and their rulers, because they did not recognize him nor understand the utterances of the prophets which are read every sabbath, fulfilled these by condemning krinantes him.
Though they could charge him with nothing deserving death, yet they asked Pilate to have him killed. But God raised him from the dead. There are several observations which are pertinent to our theme. First and foremost, the insistent refrain of all the speeches is that the Jews were responsible for Jesus' death.
Luke describes this in typically varied and colourful language: the Jews delivered , denied , condemned , betrayed , killed ; ; , murdered , crucified ; ; , and hanged ; him.
This unmistakable and unvarying message is reinforced by other tendencies in the speeches. For example, in the speeches as in Luke's passion narrative the Romans are in general exonerated from responsibility for Jesus' death. It is the Jews who insist on Jesus' death while Pilate finds him innocent and wishes to release him ; There are two possible exceptions.
The "lawless men" of could be Jews, Gentiles, or both, and Conzelmann thus suggests that while originally it referred to Gentiles cf. Luke ; in its present context it refers to Jews. More obvious is the interpretation of Ps. This apparently runs counter to both the general tenor of the speeches and the Lukan passion narrative where, although the Romans are implicated, they have at most a passive and unwilling role.
Wilckens suggests, therefore, that the passion interpretation of Ps. He finds confirmation of this in the identification of Herod and Pilate with the "kings and rulers" of Psalm 2, since Luke's normal term for Herod is "tetrarch" and the term "rulers" usually refers to Jewish rather than Gentile leaders especially in the passion narrative. On the other hand, the reference to Herod is suspiciously Lukan and the unusual use of "kings and rulers" may be due precisely to their presence in a quotation.
Since nothing is said specifically about Jesus' death, it may be that Luke uses Ps. At any rate, this brief' allusion to the role of Roman officialdom detracts little from the overwhelming impression throughout the speeches of Jewish culpability.
This impression is confirmed by the observation that, whether Pilate is mentioned or not as in most cases , it is suggested that the Jews were even responsible for the typically Roman act of crucifixion. A possible exception appears in Acts where the Jews ask Pilate "to have him killed" which, if one turns to Luke's passion narrative to see what happened, depends in turn on the ambiguous "as they led him away" in Luke which could refer to Jews or Romans cf.
Luke There is also the curious reference to the Jews removing Jesus from the cross and burying him Acts which, at least in tone, is not the most natural way to refer to the sympathetic description which Luke gives of the actions of Joseph of Arimathea in his earlier narrative Luke Their behaviour had neither legal nor moral justification, as is illustrated by their preference for Barabbas the "murderer" to Jesus the "author of life" Luke's case against the Jews is bolstered in at least two other ways: on the one hand the forms of address, especially in and , indicate that not only the Jewish leaders but also the people at large were responsible for Jesus' death; on the other hand, what the Jews did to Jesus was the culmination of their disobedience to God and their crimes against the prophets And it may be that yet another factor has to be brought into play, namely, that the soteriological significance of Jesus' death is never made explicit in the missionary speeches and is rarely apparent elsewhere in Luke-Acts.
The use of the word "servant" pais, , 26; , 30 and the references to Jesus "hanging on a tree" ; ; may have traditional connotations, but the most that can be said is that "Luke has taken over certain traditions regarding the meaning of the death of Jesus but he has not in any way developed them or drawn attention to them.
Share Tweet Email. Why it's so hard to treat pain in infants. This wild African cat has adapted to life in a big city. Animals Wild Cities This wild African cat has adapted to life in a big city Caracals have learned to hunt around the urban edges of Cape Town, though the predator faces many threats, such as getting hit by cars.
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Animals Wild Cities Wild parakeets have taken a liking to London. Animals Wild Cities Morocco has 3 million stray dogs. Meet the people trying to help. Following the death of Herod in 4 B. Varus, the Roman legate of Syria took two legions and brutally pacified the country, particularly in Galilee. Upon this, Varus sent a part of his army into the country, to seek out those that had been the authors of the revolt; and when they were discovered, he punished some of them that were most guilty, and some he dismissed: now the number of those that were crucified on this account were two thousand.
After which he disbanded his army, which he found no way useful to him in the affairs he came about; for they behaved themselves very disorderly, and disobeyed his orders, and what Varus desired them to do, and this out of regard to that gain which they made by the mischief they did.
As for himself, when he was informed that ten thousand Jews had gotten together, he made haste to catch them; but they did not proceed so far as to fight him, but, by the advice of Achiabus, they came together, and delivered themselves up to him: hereupon Varus forgave the crime of revolting to the multitude, but sent their several commanders to Caesar, many of whom Caesar dismissed; but for the several relations of Herod who had been among these men in this war, they were the only persons whom he punished, who, without the least regard to justice, fought against their own kindred.
Josephus mentions the crucifixion of Jesus in passing. The passage is judged authentic by most scholars once the obvious Christian additions marked here in brackets and italics are removed:. Now there was about this time Jesus, a wise man, [ if it be lawful to call him a man; ] for he was a doer of wonderful works, a teacher [ of such men as receive the truth with pleasure, ] He drew over to him both many of the Jews and many of the Gentiles.
In the very next paragraph Josephus recounts the crucifixion in Rome of the priests of Isis, ordered by the Emperor Tiberius himself, for their misdeeds in arranging the sexual seduction of a virtuous women. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. When he had said this, he went his way. But now she began to come to the sense of the grossness of what she had done, and rent her garments, and told her husband of the horrid nature of this wicked contrivance, and prayed him not to neglect to assist her in this case.
So he discovered the fact to the emperor; whereupon Tiberius inquired into the matter thoroughly by examining the priests about it, and ordered them to be crucified, as well as Ide , who was the occasion of their perdition, and who had contrived the whole matter, which was so injurious to the woman.
He also demolished the temple of Isis, and gave order that her statue should be thrown into the river Tiber; while he only banished Mundus, but did no more to him, because he supposed that what crime he had committed was done out of the passion of love.
And these were the circumstances which concerned the temple of Isis, and the injuries occasioned by her priests. I now return to the relation of what happened about this time to the Jews at Rome, as I formerly told you I would. The sons of Judas the Galilean, who had led a revolt in 6 C. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country.
Surviving rabbis at the Council Yavhneh ca. The rabbis may not have been too successful. Recent archeological research indicates that later Jewish Christians partook in the synagogue until the 7th century! I always point out to my students that a Christian can go to any Jewish Sabbath service and say all the prayers with full religious sincerity. Matthew goes to some length to remove blame from the Roman authorities. The Gospel of Luke and the Book of Acts should be read as one work.
The crowning with thorns and mocking of Jesus passages are removed. The Gospel of John, as most scholars maintain, stands by itself but one of the signs of its lateness in its present form ca. The break with Judaism is nigh complete. Even in this case, there is an interesting subtext. John Chrysostom, bishop of Constantinople ca.
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