April 10 (1): Lk 23:4, 14, 41, 47

Today’s note for Good Friday continues the series of notes on the Son of Man sayings in the Gospel of Luke. There are no occurrences of the expression “Son of Man” (ui(o\$ tou= a)nqrw/pou) in the account of Jesus’ trial and death in Luke 23, nor in the Synoptic tradition, but there are several instances where the expression “this man” (a&nqrwpo$ ou!to$) is used, and these are especially significant in the Lukan context.

Luke 23:4, 14, 41, 47

The expression “this man” (a&nqrwpo$ ou!to$), or “this (one)” (ou!to$), occurs 5 times in four key verses, all of which specifically relate to Jesus’ innocence:

  • V. 4—Pilate states: “I do not find any cause (for guilt) in this man
  • V. 14—Pilate again: “I did not find any cause (for guilt) in this man
    • —contrasted with the Jewish authorities: “You brought this man to me… you spoke out [i.e. brought a charge] against him”
  • V. 41—Man on cross: “This (man) has not done anything without place [i.e. out of place, improper]”
    • —contrasted with the two on the cross, who have been judged/sentenced rightly/justly [dikai/w$]
  • V. 48: Centurion: “This man (truly/really) was just [di/kaio$]”

The first two instances use the substantive ai&tion (“cause”)—Pilate find no cause or basis for guilt in Jesus, even after examination; that is to say, Jesus is innocent of the accusation brought against him (vv. 1-3). The last two refer specifically to justice (using di/kaio$/dikai/w$)—not only was Jesus innocent, he was also just or righteous. This appears again in the use of the title “Just/Righteous One” (o( di/kaio$) of Jesus in Acts 3:14; 7:52; 22:14.

In addition, there are two important aspects to this expression, represented by the two words or elements which comprise it:

“This (one)” (ou!to$)—The use of the demonstrative pronoun becomes a way of referring to Jesus in the early Gospel proclamation (kerygma) as recorded in the sermon-speeches of the book of Acts:

Note also:

It indicates that it is specifically Jesus, in the context of his death and resurrection, in whom healing and salvation may be found.

“Man” (a&nqrwpo$)—The specific usage in Luke 23 is almost certainly an intentional echo of the Son of Man sayings related to his suffering and death, especially the Passion predictions by Jesus in Luke 9:22, 43-45; 18:31-34 (cf. the earlier notes on these). I have argued that in the use of “son of man” in such a context, Jesus is identifying himself with the human condition, in terms of mortality—i.e. weakness, suffering and death. Note, in particular, the Lukan version of the second Passion prediction (in 9:43b-45) with its precise parallel “son of man”–”men”:

“the Son of Man is about to be given over into the hands of men” (v. 44b)

The importance of the Son of Man in the Passion narrative has already been discussed (cf. the previous two notes), where the two main aspects of its association with Jesus are emphasized:

    1. The suffering (and death) of the Son of Man—Lk 22:22, 48
    2. His coming in glory as end-time Judge—Lk 22:69

The occurrence of “this man” in Lk 23:4, 14 (above) has a parallel in the Gospel of John:

    • John 18:29—”What charge do you bring against this man?”
    • John 19:5—”See—the man!”

In the latter reference, Pilate brings Jesus out (after the flogging) “…so that you may know that I find no cause (for guilt) in him” (cf. Lk 23:4, 14). The declaration in v. 5 may indicate contempt and ridicule, or even pity. However, it is also possible that, from the standpoint of the Gospel writer, there is a Messianic allusion (of sorts) at a deeper level for early believers. Consider the interesting parallel with Zechariah 6:12:

i)dou\ o( a&nqrwpo$ (“See—the man”)
i)dou\ a)nh/r (“See—a man”) [Zech 6:12 LXX]

Zech 6:11-12 is definitely a passage that would have been understood in a Messianic sense at the time of Jesus, based on evidence from the Qumran texts and other Jewish writings of the period. The key phrase is omv= jm^x# vya! hN@h! (“See, the man—’Sprout’ [is] his name”), cf. also in Zech 3:8. The Hebrew jm^x# refers to something springing up, i.e. a sprout (from the ground) or a branch (from the root of a tree). The use of the term in association with prophecies regarding David in Jeremiah 23:5; 33:15 (cf. also Isa 11:1) proved to be influential on Messianic thought and expression. The Messianic title “Sprout/Branch of David” [dw]d* jm^x#] appears 5 times in three different texts from Qumran. In the Septuagint (LXX) of Zech 6:12, the Hebrew jm^x# is translated literally by a)natolh/ (“springing up”), related to the verb a)nate/llw, which also occurs in this verse (a)natelei=, translating Hebrew jm*x=y]). As it happens, there is another important text where a)natolh//a)nate/llw is connected with the coming of a ManNumbers 24:17:

“a Star will march (forth) from Jacob, and a Staff will stand (up) [i.e. arise] from Israel”
which, in the LXX, reads—
“a Star will spring/rise up [a)natelei=] out of Jacob, and a Man [a&nqrwpo$] will stand up out of Israel”

Balaam’s prophecy of the Star and the Staff was a prime Messianic text in the 1st-century B.C./A.D. (see the current series “Yeshua the Anointed”), though, interestingly, it was not applied to Jesus in the New Testament, apart from a possible allusion in Matt 2:1-12.

The “man” of Zech 6:12 is also associated with building the Temple (“…and he will build the temple/palace of YHWH”), which creates another connection with Jesus’ death and the Passion narrative:

    • An accusation against Jesus during his appearance before the Sanhedrin involved a reported saying that he would destroy the Temple and rebuild it in three days (Mk 14:58 / Matt 26:61, cf. also Acts 6:14). Mark and Matthew attribute this to false testimony, however, John records a similar saying by Jesus (Jn 2:19). Jesus’ prediction of the destruction of the Temple (Mk 13:1-2 par) also has a Passion setting in the Synoptic narrative.
    • The Temple-saying in Jn 2:19, along with the exposition in vv. 21-22, interprets the destruction and rebuilding of the Temple in terms of Jesus’ death and resurrection.

Finally, we might also note another eschatological reference to “the man”, similar in some respects to Jesus’ usage of the title “Son of Man” in Lk 22:69 etc—namely, Acts 17:31:

“(God) has set [lit. made stand] a day in which he will [lit. is about to] judge the inhabited (world) in justice [dikaiosu/nh], in a man that he has (already) marked out [i.e. appointed, ordained], holding along as a trust (of this for us), standing him up [i.e. raising him] out of the dead”

In other words, Jesus is the man through whom God will judge the world at the end-time (i.e. the coming “Son of Man”); the sign/proof of this is that God has raised him from the dead (and exalted him to His right hand). Interestingly, we find in Acts 17, both aspects of the Son of Man outlined above:

    • This Jesus, the Anointed (One), who I announce to you…” (v. 3)
      —”the Anointed (One)…to suffer and to rise from the dead
    • The man through whom God is about to Judge the world, having raised him from the dead (v. 31)

It is the supreme paradox of the Gospel message and narrative that in Jesus, at the moment he his most fully identified with humankind and human weakness—at the time of his humiliation, suffering and death—we also find a declaration of his divine status and glory, both aspects being wrapped up in the powerful and challenging expression “the Son of Man”.

For more on the associations related to Zech 6:12 etc, above, cf. R. E. Brown, The Gospel According to John (Anchor Bible [AB] Vol. 29A), p. 876.

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