Luke 23:47

47. the centurion] who commanded the quaternion of soldiers. It is remarkable that St Luke gives us several instances of ‘good centurions,’ Luk_7:2, Luk_23:47; Act_10:1; Act_22:26; Act_27:43.

saw what was done] See Mar_15:39; Mat_27:54.

he glorified God] A notice characteristic of St Luke (Luk_2:20, Luk_5:25, Luk_7:16, Luk_13:13, Luk_17:15, Luk_18:43).

this was a righteous man] This remark might have been drawn forth by the silent majesty and holiness of the Sufferer. After the earthquake he may have added, “Truly this man was a Son of God” (Mat_27:54). The latter phrase sounds at first incongruous on the lips of a heathen, though ‘Son of God’ is found as a title of Augustus in some inscriptions. But the centurion had twice heard our Lord pray to ‘His Father’ (Luk_23:34; Luk_23:46), and even Pilate had been overpowered by the awful dread lest He should be something more than man (Joh_19:7-9).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Luk_23:47-49

Certainly this was a righteous man

The Cross, the source of compunction

Many reasons have been given to account for that providence of God which determined that the Cross should be the kind of death that Christ should die; and that He should not end His life by sword or fire, by which the animal victims in the Old Testament which were types of Him were slain and offered.

It is usual to explain the choice of this mode of death by showing its correspondence with various types and prophecies. Christ could not have been the antitype of the brazen serpent which was lifted up; neither could the prophecy--they pierced My hands and My feet have been fulfilled by Him, unless He died by crucifixion. This reply, however, only removes the inquiry another step off; to prove that our Lords death is the accomplishment of type and prophecy may be useful as an argument whereby to identify Him as the Messiah, but it can cast no light upon the events themselves. The revealing beforehand of that which was to come to pass, was a merciful provision to aid our faith and lead our minds to Christ, but it did not determine the things which should happen; any form of death might have been equally revealed by prophet and lawgiver. Passing by without mention many mystical expositions, the extreme torture of this kind of death has been assigned as a cause for its selection. Some have considered it the most painful death which a human being could undergo. Moreover, the Cross added to actual pain another, and an extremely delicate kind of torment--shame and humiliation. We can conceive another reason why our Lord died by crucifixion, and one with which in the line of thought we are pursuing we are especially concerned; Christ willed to die by a death which was itself a spectacle. They came together to that sight. The brazen serpent was lifted up for the express purpose of being looked upon. Christ ascribes power to the fact of His elevation upon the Cross--I, if I be lifted up, will draw all men unto Me. His death became an object of attraction, because it was an object of contemplation; the eye of sense, and the eye of a devout imagination could gaze upon His crucified form. The text describes the effects produced upon those persons who were standing before the Cross, when Christ died. Both the centurion and the people were deeply moved. They were representatives of different nations; and they illustrate the impressions which the Cross would make upon the mind and heart of man; there must be convictions in the mind concerning the person of the Sufferer before the heart can be touched with compunction.

In the centurion we see the working of the Cross upon the human mind: in the people, upon the human heart. Together these represent the Cross as the source of compunction.

I. THE CENTURION PASSED THROUGH A MENTAL REVOLUTION AS HE WATCHED JESUS. St. Mark says the centurion stood over against Him--that is--was in full view of the Cross; he was able then to see very distinctly the end. He was probably closer to Christ than any one else, for he was stationed there for the purpose of watching Him. The power of this sight may be estimated by considering the man who was impressed by it--his calling, race, and position. He was an unlikely person to be affected by such a sight. He was not present from any motive of curiosity, like many who were in that crowd. He was there on duty. Further, the centurion was not likely to be convinced through previous instruction; he did not come to the Cross with the religious training of the Jew. Another element in reckoning the power of the Cross upon the mind of the centurion is his position; he was the subject of an unprecedented impression. It was not a current of sensation with which he fell in, but which he seems to have led and inaugurated. He stands out as the first and prominent exponent of the thought and feeling which the Cross had stirred. Whilst, however, we are trying to form some estimate of the power of the Cross from the extreme unlikelihood of the person who was affected by it; we must on the other hand take notice of certain events which, accompanying Christs death, aroused the mind of the centurion. His faith was an intelligent faith, and not the product of a passing excitement or heated imagination; it rested on evidences. We must look to these, or otherwise we shall be in danger of regarding his faith as a sort of unreasoning impulse; and besides this, the inquiry will lead to some very solemn thoughts concerning our Lords death. The loud cry which Christ uttered when He died, astonished the centurion. When he saw that He so cried out, and gave up the ghost, he said, Truly this man was the Son of God. Faith is the gift of God, but God gives also sensible helps to create dispositions for receiving His gifts. External grace appeals through the senses, whilst internal grace acts on the mind and will. The man was by this cry aroused either from indifference or hostility or contempt, and brought into a condition of receptiveness of Divine truth. There was another ground of faith connected with this cry, which also had its share in convincing the centurion. In the text St. Luke says when he saw what was done, he glorified God. St. Matthew is more explicit, and mentions the earthquake as causing fear. Christ was like Samson, He manifested His strength more in His death than in His life.

II. BUT BESIDES THE EFFECT UPON THE CENTURION, THE CROSS MANIFESTED ITS POWER UPON THE CROWD OF PERSONS WHO HAD GATHERED TOGETHER TO WITNESS THE CRUCIFIXION. They had cried, Crucify Him, crucify Him! when Pilate had brought Him forth, His raiment dripping with the precious blood; but death produced a reaction, which pity could not excite. When the murderer sees death written upon the face of his victim, the passion which had prompted the deed melts into fear and remorse. The people felt that they had a share in that passion, had been instrumental in causing it; and the result was a new sorrow--new, as an experience, yet long ago predicted. Their sorrow was the fulfilment of the prophecy--They shall look on Me whom they have pierced, and they shall mourn for Him; it was an epoch in the history of moral convictions. Their compunction was a result of grace, and not the mere cooling of vindictive passion. Those people had assembled out of curiosity and malice; they had come hither without any dispositions for receiving grace, but the Cross overcame them. The Spirit of God used that Cross as the instrument of a deep conviction of sin; and they became the first-fruits, the earnest of that which should afterwards be the normal effect of the Passion. Mourning for sin would henceforth be excited by the thought--Jesus, my love, is crucified. Compunction was a great grace. At the moment when the sin of man had culminated, for God to unlock His treasures and begin to bestow them is an astounding evidence of His quenchless love! That those very persons who had rejected Him should thus be visited inwardly with a subduing and softening unction from the Holy One is a marvel of Divine forbearance. CONCLUSION: There are three thoughts, which are of practical importance in enabling us now to experience the power of the Cross as a source of compunction.

1. Our sins caused the Passion. We did not drive the nails into His hands or pierce His side, but--He hath borne our griefs and carried our sorrows … He was wounded for our transgressions, He was bruised for our iniquities … the Lord hath laid on Him the iniquity of us all. He bare our sins in His own body on the tree. As the crowd who smote their breasts returned, they each one felt I had a part in that. What the outward share in that Passion was to the actual offender, that our sins are in relation to the Cross as a mystery.

2. Again, the Cross was not endured for mankind as for a multitude in discriminately, but for each individually. Every human being might truly say, He loved me, and gave Himself for me.

3. Once more--as the constant recurrence to the thought of Christs omniscience seems to bring the Cross close to us; so to regard His remembrance of all that happened on Calvary, now that He is in glory, is another help to meditation on the Passion. The memory of Christ, uninfluenced by the passage of time, can look back on every detail of the Passion. He is not capable of forgetfulness, who is the same yesterday, today, and for ever; each event, each sorrow, each pang is treasured up in His memory with a recollection more vivid than the creature can possess. Though in His glory, He is the same Jesus who suffered; and the marks of suffering abide--the sacred wounds, which are the perpetual memorials of His Passion. As with the eye of the soul we now behold Him and hold communion with Him, the remembrance of Calvary will pass from Him to us, and the spirit of compunction cause the heart to mourn over sin. Such thoughts may help us to gaze upon the Cross with a true sorrow. Whether it be the conversion of a whole life we need, or the renewal of some part of it, or victory over some habit of sin, we must place ourselves with the crowd before the Cross and pray for the manifestation of its power on our own minds and hearts. If there is the sense of lack of dispositions, the Cross can create them; only let us continue to contemplate it. Fire melts ice; the sun unfolds the flowers; the Cross can melt the hardened heart, and draw out from it new graces. (W. H. Hutchings, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous Man. This was the Roman officer who was in command of the detachment on guard at the three crosses. St. Paul who, if he did not absolutely put together the Third Gospel and the Acts, had much to do with the compilation and arrangement of these writings on his many journeys and frequent changes of residence in different parts of the empire, had many opportunities of judging the temper and spirit of the Roman army, and on several occasions speaks favourably of these officers. (Luk_7:2 Luk_23:47 Act_10:1 Act_22:26 Act_27:43) Certainly this was a righteous Man. The noble generosity, the brave patience, and the strange majesty of the Sufferer; the awful portents which for three hours had accompanied this scene portents which the centurion and many of the bystanders could not help associating with the crucifixion of him men called "the King of the Jews;" then the death, in which appeared no terror; all this drew forth the exclamation of the Roman. In St. Matthew, the words of the centurion which are reported are "the Son of God." Twice in those solemn hours had the centurion heard the Crucified pray to his Father. This may have suggested the words, "Son of God;" but this change in the later Gospel of St. Luke to "a righteous Man" seems to point to the sense in which the Roman used the lofty appellation.

Vers. 47-56. Friday night until Sunday morning.

It is finished!" But there are witnesses to the solemnity of the moment and the significance of the word, whose testimony gives weight to the voice of conscience. The rumble and reel of the earth-quake are felt. When "the loud voice" is uttered, the veil which separates the most holy from the holy place is torn in two; an ominous darkness covers the city; there is a crash as of rending rocks and opening tombs, and strange forms, as of those who were dead, flit before the vision. Three hours are marked by portents (vers. 44, 45), beneath whose impression even the officer in charge of the Roman soldiery exclaims (ver. 47), "Certainly this was a righteous Man. He must have been a Son of God." And when, besides, the multitude, hushed and solemnized, gazes on the countenance now calm and still in the repose of death, and the recollection of the life so pure and noble becomes vivid in the mind, the reaction from intense excitement sets in, and (ver. 48) smiting on their breasts in unavailing sorrow, they steal away from the scene of death. Only two groups remain the soldiers, who must watch until the crucified are dead, and their bodies are removed; and "the acquaintance of Jesus, and the women who had followed him from Galilee, far off, in speechless amazement beholding these things" (ver. 49). All that remains is the burial. He whose cross was erected between the malefactors is dead. The priests and scribes had begged that the closing act of the death by crucifixion, that called the crucifragium the smiting or breaking of the legs might be hastened and the corpses removed, so that no offence to decency might be felt on the high day, "the double sabbath," at hand. Pilate had acceded to the request; and the forms of the two malefactors had been smitten. Not the form of Jesus. No spark of life, it was said, remained. Only, to make assurance sure, a spear is thrust into the side; the spear, it may be, pierced the pericardium of the heart, or that had already been ruptured; anyhow, a mixture of blood and water flows out. St. John is emphatic as to this, no doubt to silence the suggestion that Jesus had only seemed to die, or that the seeming death had been only a swoon. No, says the evangelist, (Joh_19:35) "I saw it myself." It is the symbolic meaning of that effusion which we set before us when we sing"Let the water and the blood, From thy riven side which flowed, Be of sin the double cure Cleanse me from its guilt and power.

Is the Lord buried in the sepulchre reserved for those who had been doomed to capital punishment? No. Here there comes into view the beautiful and striking incident recorded in vers. 50-53. And, in connection with it, we light on a word which is used at the hour when we should least have expected to find it. One of the Sanhedrists a man universally esteemed for piety and prudence Joseph of Arimathaea had not consented to the counsel and deed of his colleagues. Hitherto he had never dared to avow the attraction which he felt. Why should he now risk his reputation, it may be his life, by an acknowledgment which he had withheld in his eat liar days? Every dictate of worldly wisdom bade him be wholly silent. What do we read in Mar_15:43? It is the death of Christ that dispels the fear, that at last prompts to decision. He goes in boldly to Pilate, and craves the body of Jesus. And the demand of the senator is granted. And as he bears away the sacred frame, he is joined by another, (Joh_19:39) the Nicodemus of whom we read at the beginning of the ministry (John 3), who brings with him a princely offering of myrrh and aloes. The reverent and loving hands thus joined together wrap the body (ver. 53) in linen, and hastily and partially embalm it, laying it in the tomb which Joseph had scooped out for himself as his own last resting-place. What happened between this time and the third, the appointed day? Let us ask, first, What, as it concerns our Lord? secondly, What, as it concerns the disciples? and, thirdly, What, as it concerns the world which crucified him?

I WHAT HAPPENED AS IT CONCERNS OUR LORD? Two or three words give us some hints concerning our Lord after his death and before the Resurrection. First, his own assurance given to Mary on the resurrection-day, (Joh_20:17) "I am not yet ascended to my Father." The place and condition into which he passed, in dying, were intermediate between the life on earth and the life in glory. He was not then, as the Man Jesus, in the glory of the Father. And, as bearing on this, we further recall the promise to the dying malefactor (ver. 43). "Lord, remember me," he had said, "when thou comest into thy kingdom." "To-day," was the reply, "shall thou be with me in Paradise. Paradise, then, received the soul of Christ. Thither he bore with him the one who, in penitence and faith, had cast himself on his mercy. And Paradise meant the region in the underworld of the dead set apart for the faithful as their rest until the resurrection a blessedness real, though incomplete; a garden with the tree of life in it, but not the full enjoyment of the beatific vision. This is the meaning of the clause in the Apostles" Creed, "He descended into hell," i.e. into Hades, the state of the dead. It is true that this clause has not the antiquity which may be claimed for other clauses; but it expresses the belief of all times that our Lord submitted to the conditions of the holy dead that he was truly and verily numbered among them. The soul was actually in Hades, or Sheol. What part in the great redemptive work was fulfilled by this descent? Had he a ministry in this short but significant period? There is a passage in 1 Peter too obscure to allow of being pressed as an answer to this question, but suggestive of interesting lines of thought. (1Pe_3:18-20) To many it has seemed that the preaching to the spirits in prison mentioned there was the work of the Hades-state; that he proclaimed his gospel to those who were kept in ward not the righteous only, but those who were disobedient, e.g. the antediluvian generations to which Noah had preached in vain. And the inference drawn from this view of the passage has appeared "to throw light on one of the darkest enigmas of Divine justice the cases where the final doom seems infinitely out of proportion to the lapse which has incurred it." No argument can be built on a passage whose interpretation is doubtful; but the exposition hinted at falls in with convictions which have been cherished from the time of the apostles. We are, at all events, on solid Scripture ground when we suppose that, in the world of the dead, the triumph over him that had the power of death, i.e. the devil, was completed. The descent was the following of the enemy into his innermost citadel; it was the spoiling of the principalities and power of darkness; it was the opening of the way through death into life by him who has the keys of Hades. Is not Paradise all the sweeter that Christ has been there? Is not the inheritance all the surer that through death he went to the Father? Is not this the symbol of our faith and hope that "the Lord has set his cross in the midst of Hades, which is the sign of victory that will remain to eternity"?

II WHAT HAPPENED AS IT CONCERNS THE DISCIPLES. But what of those who weep and lament whilst the world is rejoicing the sorrow-stricken, orphaned company of disciples? The last to leave the place where the body of Jesus was laid, as the first to hasten to the tomb when the sabbath is past, are the holy women (vers. 55, 56). We see them on Friday evening watching the tomb, and observing how the lifeless form was attended to, end then hastening into the city, that they may make ready the spices and ointments for embalming before the sabbath began. Their love is stronger than their faith. The heart"s yearning is sometimes more than the heart"s believing. A very dreary sabbath that was to all the disciples. "They rested according to the commandment" (ver. 56). A commandment rest, and nothing more. What conflicts of thought and affection! What desolation of spirit! Peter what a strange sabbath it must have been to him! Only one thing for all. The sense of relation to the crucified Jesus can never be effaced; but it has no glow of hope, it has only the darkness of a memory, the gloom of a despair. "They rested on the sabbath; but" (the first word of the twenty-fourth chapter should be "but" rather than "now"); but the running of the spirit, the movement of the love, is only towards the garden and its sepulchre. Is it not the type of Church, of Christian, wanting the power of the Holy Ghost? Work for Christ, loyal but cheerless, without sight of his glory, or waiting for his advent this is suggested by the preparation of the spices and ointments, and the sabbath-keeping but without the true spiritual sabbath, the joy of the Lord; ordinances observed, but with no inner alacrity, only because of the commandment. This is suggested by the unrestful resting on that seventh day. Not yet is there the anointing of the Holy Ghost, the power of the Resurrection.

III WHAT HAPPENED AS IT CONCERNS THE WORLD WHICH CRUCIFIED HIM. Is it not strange that what was absent from faith as a hope was present to unbelief as a fear? Those who had crucified the Lord have their memory wonderfully quickened. They recall (Mat_27:62-64) some words which he uttered nearly three years before, about a temple which he would raise in three days, and their dread gives a force to these words. Sabbath though it be, the chief priests and Pharisees seek an audience of Pilate, and beg him to "make the sepulchre sure until the third day, lest his disciples come by night, and steal him away, and say to the people, He is risen from the dead: and so the last error be worse than the first." They are told to go their way and do as they choose; and hence the sealing of the great stone and the setting of the watch. Is not all now secure? Have they not for ever dispelled the illusions as to the Deceiver? So thought the Jewish authorities; so men think still. They are always crying out that the Christian religion is effete, that the Christian"s Christ has been slain. "Are there any Christians still?" asked a notable sceptic some years ago. O purblind souls! What avail your watch and seal? He whom you call Deceiver is yet alive; and there are compunctions of heart, convictions of guilt and wrong-doing. and needs of spiritual restoration and inward rectitude, which will assert themselves against all your philosophies! Pentecost days are never far distant days when a mighty remorse rolls over the minds of men, and the cry which never can be silenced, because it is the cry of the human soul in its most solemn hours, and with reference to its deepest wants, bursts through lips which are quivering with a genuine earnestness, "What shall we do to be saved?" On that sabbath the world religious and irreligious holds its rest. It cannot altogether forget; but it holds its Paschal feasts, and complies with all the etiquette of these feasts, as if there were no Calvary, as if no Jesus had lived and died. And is not this the feature of all times? Do not men push their ambitious projects, scheme and toil, spend their strength, and hold their sabbaths without the living consciousness of the Christ who died for their sins? May not we ourselves say"I sin; and heaven and earth go round As if no dreadful deed were done, As if Christ"s blood had never flowed To hinder sin or to atone"?

There is no word more solemn than that (Heb_6:4-6) in which the sacred writer reminds us that if those who have tasted the Word of God. and the powers of the world to come fall away, they pass from the fold of the Church into the ranks of Christ"s enemies, seeing "they crucify to themselves the Son of God afresh, and put him to an open shame.

Vers. 47-56. The consequences of our Savior"s death.

Our Lord died in the light. The disappearance of the darkness before his decease was an outward symbol of the light and serenity which came across his spirit. His departure exercised a powerful influence upon all around the cross. Let us notice the consequences of the death, as detailed by Luke.

I THE ROMAN CENTURION WAS CONVINCED OF CHRIST"S RIGHTEOUSNESS AND DIVINE SONSHIP. (Ver. 47) In Matthew the exclamation of the centurion is given as, "Truly this was the Son of God;" while here in Luke it is, "Certainly this was a righteous Man." The one conclusion had reference to the Roman trial. His death was so glorious and triumphant as to vindicate his character from every aspersion. He was no malefactor, but a benefactor of mankind. The other conclusion had reference to the Jewish trial, which was on the ground of his claim of Sonship. Now, his last cry was in the light of Sonship, and "Father, into thy hands I commend my spirit!" was so tenderly and yet firmly uttered as to convince the centurion that the Lord"s claim was real. In the same way, should not our death as believers constitute some vindication of our character and claims? It should show that our righteousness and sonship were not pretences, but glorious realities.

II THE PEOPLE WERE CONVINCED OF THEIR SIN IN HAVING CLAMOURED FOR HIS CRUCIFIXION. (Ver. 48) The smiting on the breast was a sign of perplexity and penitence. They were evidently humiliated that they had so treated One who could so nobly die. If the conviction of the centurion was an earnest of the conversion of the pagan world, this was an earnest of the conversion of the Jewish (cf. Godet, in loc. ). The meek and quiet spirit with which Christ died broke down their hard-heartedness more than any other course could have done; so that its effect was a manifest preparation for the triumphs of the Pentecost. And should not a Christian"s death strike alarm into the heart of unbelievers, suggesting to them the possibility of their being unable to meet death with becoming courage?

III His ACQUAINTANCE AND THE WOMEN FROM GALILEE ARE PETRIFIED WITH ASTONISHMENT. (Ver. 49) "They stood," we are told, "afar off." They were so unmanned that they could not venture nigh. To them the death was inexplicable. It was apparently the defeat of all their hopes. It was a crushing blow. No mystery in providence had ever appeared to them exactly like this. They were ready to say, with Jacob, "All these things are against us." Is this not the position of God"s people often? They have entertained bright hopes about the Master and his cause, but have found them fading away like summer flowers, so that they stand perplexed and afar off before God"s providences. Is it not the dark hour before the dawn? Is it not the travail-hour before the jubilance of birth? The disciples experienced this, and so may we. Before apparent defeat, let us always exclaim by faith, "It is real victory.

IV JOSEPH OF ARIMATHAEA IS LED BY CHRIST"S DEATH TO REAL DECISION. (Vers. 50-52) Joseph, a good and just man, had been for some time, we know not how long, a "secret disciple" of Jesus. Nicodemus and he seemed to be in the same category, and perhaps they were led into faith about the same time. In the Sanhedrin they had done all that timid men could to prevent the crime of the Crucifixion; but popular feeling was always too strong for them. They had not as yet taken the bold step of professing to belong to Christ. But, strange to say, the death of Jesus, the apparent defeat of his cause, determined them both to be professors. Joseph accordingly goes and boldly begs the body from Pilate, that he may lay it in his own new tomb, while Nicodemus goes off to procure the needful spices. And here have we what seems a law in God"s kingdom. Successors always appear to carry on his work. Christ"s death induces two at least to join his cause at once. As the apparently important pass away, it is only to be succeeded by others, and perhaps a larger number, to take up the fallen banner and prove their faithfulness. Apparent calamities are splendid tests of character they call forth the brave!

V CHRIST"S FUNERAL COULD ONLY BE A TEMPORARY INTERMENT. (Vers. 53-56) It was necessary that the body should be put away before the sabbath began. Now, if he died a little after three o"clock, there were less than three hours to complete the interment. There could not be the customary embalmment. All that was possible was to wrap the dear remains in linen with spices, and then, if nothing prevented, to complete the embalmment on the first day of the week. It was a hurried burial, therefore, and by compulsion a temporary one. Yet "with the rich was his tomb." It was in a virgin sepulcher, so to speak, he lay for a season, just as he had lain in the Virgin"s womb. It was so far private also that none apparently but the immediate friends and acquaintances followed the funeral. All the circumstances combined to make the funeral and interment most singular. It was well known where they laid him; it was known that they intended completing the embalmment on the first day of the week; his enemies had every opportunity, therefore, to prevent any imposture about a resurrection. All was above-board, like everything in our Lord"s life. Consequently there was in the burial of Jesus a noble foundation laid for that crowning hope of resurrection. We shall see that there was every advantage offered to those who wished to expose duplicity about his rising again. It was the most important burial and most hopeless, so far as the mourners were concerned. They above all others seemed oblivious of all promise of resurrection, R.M.E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

2. The Mourning of Nature and of Mankind (Luk_23:47-49)

(Parallel with Mat_27:51-56; Mar_15:38-41)

47Now when the centurion saw what was done [took place], he glorified God, saying, Certainly this was a righteous man. 48And all the people [throngs, ὅχλοι] that came together to that sight [this spectacle], beholding [having beheld] the things which weredone, smote their breasts, and returned. 49And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

EXEGETICAL AND CRITICAL

Luk_23:47. Now when.—The mourning of nature Luke has already mentioned, Luk_23:44-45, with a word. Matthew and Mark connect this yet more closely than he with the signs of a great change, which at the moment of death began to reveal itself in the human world. The leader in the array of witnesses for the glory of the death of Jesus, is the heathen centurion who saw τὸ γενόμενον. Without our having thereby particularly to exclude the events of the previous hours, this, however, appears to point particularly to the moment of the death of Jesus, in connection with the wonderful phenomena of nature occurring at the same time. Τὸ γενόμενον, Luk_23:48 goes, it is true, somewhat farther back, and comprehends all that from the moment of the affixing to the cross had taken place upon and around Calvary.

The centurion.—Comp. Lange on Matthew and Mark. The impression which what took place produced upon a noble soldier’s soul like his, is psychologically very explicable. Such a death the proud Roman, who had beheld death and its victims in its most diverse forms, has never yet seen. In the midst of the gloom of the three hours’ darkness, the day begins to break before the eye of his soul: the mighty voice with which the last word on the cross is uttered resounds in his ears like the voice of a God, and with Jesus’ death-hour there strikes also for him the birth-hour of a higher life. He has, doubtless, heard that this Jesus has been condemned as a blasphemer of God, but he cannot possibly believe it. He remembers the testimony of Pilate, and concurs fully with that which the Penitent Thief but a short time before had said in Jesus’ honor. The substance of his confession Luke communicates when he makes him call our Lord a δίκαιος. But the original form of this, Matthew and Mark appear to have preserved to us, although the possibility undoubtedly must be allowed that both the one and the other expression may be genuine. As to the supposed sense of his words, see Lange. It must, above all, not be overlooked that they are less the expression of an exactly defined conception of the understanding than the outgush of a deeply-moved sensibility, and that it is as unreasonable to deny the echo of superstition as the voice of sincere faith in his manly words.

Luk_23:48. And all the people.—Scarcely can we conceive the number of the witnesses of Jesus’ death and of the events connected therewith as great enough. At the time of the Passover there were from two to three millions of Jews, gathered from all lands of the earth, in the capital, a multitude almost as great as that which had once come out of Egypt, and of these it may be presupposed that there was no stranger among them that had not heard of Jesus of Nazareth (Luk_24:18). So far as the hills and plains around Calvary give room for it, all are covered with beholders, who now, however, are found in a wholly different mood from that which is described Luk_23:35. As the centurion, in fact, glorifies God by his confession (a doxological trait entirely in the spirit of the third gospel, Luk_13:17; Luk_18:15), so do these beholders accuse themselves as sharers in the guilt of the death of Jesus, and as objects of the holy displeasure of God. Even in itself such a transition in the mood of a mixed throng is not at all uncommon, and the objection (Strauss) that here is related to us, not so much what the Jews felt and did, as rather what they, according to the Christian view, should have felt and done, proceeds from an unpsychological and, for that very reason, an exceedingly uncritical mistrust. The murder of the Messiah had been a deed of national intoxication and bewilderment, upon which an hour of awakening must follow. The extraordinary phenomena of nature spoke, therefore, so much the more loudly to their conscience, and the remembrance of everything great and good which our Lord had done bestowed on Him in their eyes a so much greater dignity after they had rejected Him by their own guilt. The terror of death upon so many countenances is also an involuntary homage which is brought to the dead Christ, and the mournfully earnest Passover mood of so many contrite hearts becomes the preparation for the earnest Pentecostal inquiry: Men and brethren what shall we do?

Luk_23:49. All His acquaintance.—Luke mentions these in addition to the people and the women, of whom he also, as well as Matthew and Mark, speaks. “Only Luke has this notice, which is so mere a summary, that it does not even by the ἀπὸμακρόθεν, contradict the account of John (Luk_19:25).” Meyer. We may understand particularly the acquaintance in the wider sense of the word, at Jerusalem and of the region round about, to whom, for instance, the owner of the colt at Bethphage and the owner of the Passover-hall at Jerusalem belong. In respect to the women, comp. Luk_8:2 and the parallels. In what mood they now stood there, after they were now no longer hindered by the scoffings of the people from coming near, may be better felt than described. With the deepest sorrow over this irrevocable loss, which was not yet softened by the joyful hope of the resurrection, there is united melancholy joy that now at last the agonizing conflict is ended, and the heartfelt longing to render now the last honors to the inanimate corpse. In infinite diversity of moods, according to the measure of their spiritual development, receptivity, and their peculiar relations to our Lord, they stand there in the neighborhood of the place which had heard His last sighs, while we even now do not yet read respecting the disciples that they were with the women. John has led Mary home. Peter wanders lonesomely about. The other scattered sheep have vanished, without leaving a trace, when the Shepherd was smitten. Only the faithfulness of female love holds its ground when all seems lost.

DOCTRINAL AND ETHICAL

1. The death of our Lord was glorified, and at the same time confirmed, as never a death after it. Even though we only rightly understand and interpret the signs at His death in nature and the human world, we shall be conducted to a higher Christology than to the Nazareo-Ebionitic one of ancient and modern Rationalism.

2. The heathen centurion the first fruits of the believing heathen world which shall yet one day bow the knee before Jesus. His joining in the confession of the robber in honor of our Lord the first union of Jews and Gentiles, who hitherto had been separated from one another by the middle wall of partition, and the presage of the communion of saints, Eph_2:14-16. If we may assume that he stood at the head of the Legio Germanica, which the Romans, as is known, had in service at this time in Palestine, then the Germanic Christendom of Europe may consider him in a yet closer sense of the word as their representative and Prodromus.

3. The awakening remorse of the people a precursory fulfilment of Jesus’ own word, Joh_8:28, and, at the same time, a prophecy of the hour in which Israel as a nation shall acknowledge what it did when it rejected the Son of David, Zec_12:10-12; Rev_1:7. Here also, however, wickedness remains consistent with itself even to the end. Only the people, and not the Pharisees and Scribes, return from Calvary smiting their breasts. With reason, however, may we regard these first penitents of Israel as a first fruits of the hearing of the prayer, Luk_23:34.

4. Never has the might of love been more speakingly revealed than on the death-day of our Lord. It yet keeps its ground even there where faith has suffered shipwreck and hope is utterly frustrated. With right, might Paul extol it as the chief among the Three, 1Co_13:13.

HOMILETICAL AND PRACTICAL

The dead Jesus glorified: 1. By God; 2. by man.—What the miracles in the realm of nature declare to the honor of the dead Saviour: 1. Jesus the immaculate, innocent Sufferer; 2. Jesus the perfect Atoner of sin; 3. Jesus the Resurrection and the Life.—The new covenant considered in the light of these miracles: 1. A ministration of the Spirit, where that of the letter is done away; 2. a ministration of righteousness, which replaces that of condemnation; 3. a ministration that abides, in contrast with that which ceases, 2Co_3:6-11.—The centurion under the cross a presage of the calling of the Gentiles at the rejection of the Jews.—The impression which the view of the dying Jesus produces in the truth-loving soul.—The triumph of the enemies of Jesus ending in a complete defeat.—The impression of the death of Jesus on the female heart.—How the view of the dead Saviour calls us: 1. To a fuller confession than that of the heathen centurion; 2. to a deeper humility than that of the remorseful people; 3. to firmer faith than that of the Galilean women.—Heaven and earth united in doing homage to the dead Christ.—The first witness concerning the death of Jesus: 1. Wherein we must follow him; 2. wherein we must be distinguished from him; 3. wherein we must excel him.

Starke:—Confess Jesus even when He is on the cross, and when it seems to fare worst with His church.—The first fruits of the power of the death of Christ are so remarkable, what great things shall not the full harvest bring?—Brentius:—Miracles, as well in nature as in grace, have no other design than the conversion of men.—He must certainly have a hard heart whom the Passion of Christ cannot move to repentance.—Cramer:—God can be mighty even in the weak (2Co_12:10).—There are witnesses enough of the cross of Christ; he that will not believe cannot be helped.—Schultz:—Concerning the miracles at the death of Christ, they show us: 1. Wherein the benefit consists which He has purchased for us by His death; 2. what the dispositions are to which the benefit must excite us.—Gerok:—The holy evening stillness upon Calvary: 1. The still rest of the perfected Sufferer; 2. the still repentance of the shaken world; 3. the still labor of the loving friends; 4. the still rest of the holy grave.—Ahlfeld:—What seest thou on the cross of Christ? 1. The love that sues for us; 2. the love that dies for us: 3. the love that never dies.—Thym:—The cross on Calvary: 1. A sign of grace for us; 2. a sign of judgment against us.—Rautenberg:—Christ’s death, my sin’s death (Joh_19:1-30).—My Jesus dies, why should I live?—(On Luk_23:47) Bobe:—How do believing Christians stand under the cross of the dying Redeemer?—Ackerman:—The death of the Redeemer of the world in its composing influence on our death.—Alt:—The death of Christ a strong incitement to conversion from sin.—Schmid:—The preaching of the Crucified: 1. A preaching of repentance for sinners; 2. a preaching of joy for believers; 3. a preaching of glory for our Lord.—Arndt:—The signs at Jesus’ death: 1. The signs of God’s almightiness in nature; 2. of the grace of God in the hearts of men.—Krummacher:—The funeral: 1. How it is rung in from heaven: 2. how it is attended on earth.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

23:47 innocent (or righteous; cp. Mark 15:39): Cp. Luke 23:14-15. The innocent and righteous servant of the Lord died as a sacrifice for the sins of his people (Isa 53:11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 23:47. Ὄντως, in very truth) Previously it seemed a matter of doubt to the spectators: now he affirms it as a certainty.—δίκαιος, a righteous) In this proclaiming (open avowal) of His righteousness, is contained the approval, on the part of the centurion, of all the words of Jesus, even of the doctrine as to Jesus being the Son of God, Luk 23:4; [‘Father,’ implying that He was “Son of God.” Therefore the expression is, “Truly this was the Son of God,” in] Mat 27:54, inasmuch as this was the very subject about which the discussion had been even before Pilate. Joh 19:7 [“By our law He ought to die, because He made Himself the Son of God”]. Comp. Isa 41:26; Isa 41:23.[265]

[265] “Who hath declared from the beginning, that we may say, He is righteous?—Show the things that are to come hereafter, that we may know that ye are gods.” This contrasts with the heathen gods Him of whom alone the centurion’s declaration could be made, He is righteous,—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_23:47-49. See on Mat_27:54-56; Mar_15:39-41. τὸ γενόμενον] that which had happened, namely, how Jesus had uttered the last loud cry, and had expired. Comp. Mar_15:39, whom Luke follows. To refer it still further back (even to include also what is narrated in Luk_23:44 f.) is forbidden by the ἐσχίσθη κ.τ.λ., to which ἰδών cannot also refer. The plural expression, however, τὰ γενόμενα, Luk_23:48, has a wider reference, since, in accordance with συμπαραγ. ἐπὶ τ. θεωρίαν ταύτ., it must include the entire process of the crucifixion down to Luk_23:46.

ἐδόξασε τ. θεόν] i.e. practically, by His confession, which redounded to the honour of God. Comp. Joh_9:24. In this confession, however, δίκαιος (instead of the Son of God in Mark and Matthew) is a product of later reflection.

ἐπὶ τὴν θεωρίαν ταύτ.] objectively: ad hoc spectaculum, as θεωρία (occurring only here in the New Testament) is often applied by Greek writers to plays, public festivals, etc.

τύπτοντες τὰ στήθη] grief (Luk_8:52, Luk_18:13). According to Luke, the people did not, indeed, join in the mockery (Luk_23:35), though they probably chimed in with the accusation and the demand for His death (Luk_23:4-5; Luk_23:13; Luk_23:18; Luk_23:21; Luk_23:23), and hence they prove themselves the mobile vulgus. The special circumstances had made them change their tune.

Luk_23:49. πάντες οἱ γνωστοὶ αὐτῷ] those, to wit, who were present in Jerusalem. Luke alone has this statement, which, however, is so summary that even by the expression ἀπὸ μακρόθεν it does not contradict the narrative of Joh_19:25.

γυναῖκες] Luk_8:2 f.

ὁρῶσαι τ.] belonging to εἱστήκεισαν.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 23:47 . ὁ ἑκατοντάρχης , the centurion, in command of the soldiers named in Luk 23:36 . δίκαιος , righteous, innocent; in the parallels he confesses that Jesus is a Son of God. Lk. is careful to accumulate testimonies to Christ’s innocence : first the robber, then the centurion, then the multitude (Luk 23:48 ) bears witness.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

47. ὁ ἑκατοντάρχης. Who commanded the quaternion of soldiers. It is remarkable that St Luke gives us several instances of ‘good centurions,’ Luk 7:2, Luk 23:47; Act 10:1; Act 22:26; Act 27:43.

τὸ γενόμενον. See Mar 15:39; Mat 27:54.

ἐδόξαζεν τὸν θεόν. A notice characteristic of St Luke (Luk 2:20, Luk 5:25, Luk 7:16, Luk 13:13, Luk 17:15, Luk 18:43).

δίκαιος ἧν. Truly this man was righteous. This remark might have been drawn forth by the silent majesty and holiness of the Sufferer. After the earthquake he may have added, “Truly this man was a Son of God” (Mat 27:54). The latter phrase sounds at first incongruous on the lips of a heathen, though ‘Son of God’ is found as a title of Augustus in some inscriptions. But the centurion had twice heard our Lord pray to ‘His FATHER’ (Luk 23:34; Luk 23:46), and even Pilate had been overpowered by the awful dread lest He should be something more than man (Joh 19:7-9).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Third Cycle: Close of the Account of the Passion, Luk 23:47-56.

Vers. 47-49. These verses describe the immediate effects of our Lord’s death, first on the Roman centurion (Luk 23:47), then on the people (Luk 23:48), lastly on the followers of Jesus (Luk 23:49).

Mark says of the centurion: When he saw. These words relate to the last cry of Jesus and to the event of His death. In Matthew and Luke this same expression refers to all the events which had just passed.

Luke gives the saying of this Gentile in the simplest form: This was a righteous man; that is to say: He was no malefactor, as was supposed. But this homage implied something more; for Jesus having given Himself out to be the Son of God, if He was a righteous man, must be more than that. Such is the meaning of the centurion’s exclamation in the narratives of Matthew and Mark. Twice on the cross Jesus had called God His Father; the centurion could therefore well express himself thus: He was really, as He alleged, the Son of God!

As the centurion’s exclamation is an anticipation of the conversion of the Gentile world, so the consternation which takes possession of the Jews on witnessing the scene (Luk 23:48) anticipates the final penitence and conversion of this people (comp. Zec 12:10-14). The word θεωρία, that sight, alludes to the feeling of curiosity which had attracted the multitude.

Among the acquaintance of Jesus spoken of Luk 23:49 there must have been some of His apostles. This is the necessary inference from the word πάντες, all. Μακρόθεν, afar off, discovers the fear which prevailed among them. John and Mary had come nearer the cross (Joh 19:26-27).

Luke does not name till later any of the women present. Matthew and Mark here designate Mary Magdalene, of whom John also speaks; Mary the mother of James and Joses, probably the same whom John calls Mary the wife of Cleopas, and aunt of Jesus; with the mother of the sons of Zebedee, whom Mark calls Salome, and whom John leaves unmentioned, as he does when members of his own family are in question.

The Syn. do not speak of the mother of Jesus. We ought probably to take in its literal sense the words: “From that hour that disciple took her unto his own home” (Joh 19:27). The heart of Mary was broken on hearing the deeply tender words which Jesus had spoken to her, and she withdrew that same hour, so that she was not present at the end of the crucifixion, when the friends of Jesus and the other women came near.—Εἰστήκεισαν, they stood, is opposed to ὑπέστρεφον, they returned (Luk 23:48). While the people were leaving the cross, His friends assembled in sight of Jesus. The words: beholding these things, refer not only to the circumstances attending the death of Jesus, but also, and above all, to the departure of the terrified multitude. This minute particular, taken from the immediate impression of the witnesses, betrays a source in close connection with the fact.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Christ causeth his very enemies to give honorable witness on his side, so oft as it pleaseth him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(47-49) Now when the centurion saw what was done . . .—See Notes on Mat_27:54-55; Mar_15:40-41. The phrase “glorified God” is, as has been noticed already (Luk_5:25), specially characteristic of St. Luke. The substitution of “this was a righteous man,” for “this was the Son of God,” may, perhaps, have originated in a wish to express the exact measure, and not more, of the sense in which the centurion had used the seemingly higher words.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And he took it down,.... From the cross, with the help of others, having obtained leave of Pilate so to do;

and wrapped it in linen; as was the custom of the Jews in burying their dead; See Gill on Mat 27:59.

and laid it in a sepulchre that was hewn in stone; cut out of a rock; See Gill on Mat 27:60.

wherein never man before was laid; so that it could not be said it was another body, and not that of Christ's, that was raised from the dead. This circumstance, serves to confirm the truth of his resurrection.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.

Ver. 47. Certainly this was a righteous man] Bennet the martyr, in King Henry VIII’s days, being brought to execution, the most part of the people (he exhorted them with such gravity and sobriety), as also the scribe who wrote the sentence of condemnation against him, did pronounce and confess that he was God’s servant, and a good man. So when Wiseheart and March the martyrs went toward the stake, they were justified by the beholders, as innocent and godly persons. (Acts and Mon.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See the notes at Mat 27:52-55.

Luk 23:48

The things which were done - The earthquake, the darkness, and the sufferings of Jesus.

Smote their breasts - In token of alarm, fear, and anguish. They saw the judgments of God; they saw the guilt of the rulers; and they feared the farther displeasure of the Almighty.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For a perfect knowledge of all those things which did happen after our Saviour’s nailing to the cross, till he died, and was taken down to be buried, all the evangelists must be consulted. We have made a collection of them in our notes on Mat 27:51-56, to which the reader is here referred.

See Poole on "Mat 27:51", and following verses to Mat 27:56. This passage about the centurion is taken notice of both by Matthew and Mark; only they say he said, Truly this was the Son of God. Luke saith that he said, Certainly this was a righteous man. Possibly the sense is the same, and the centurion by the Son of God did not mean the Son of God by eternal generation, but one highly favoured of God, a righteous than, and very dear to God, and highly beloved of him; for it must be by a very extraordinary revelation and impression if he, had so early a faith in Christ as God blessed for ever. I think Mr. Calvin, on Mat 26:54, expounds it well, Non vulgarem esse hominem, sed divinitus excitatum statuit. The centurion determined that Christ was no ordinary person, but one stirred up by and sent of God. It is observable, that Christ had a testimony from all orders of men almost, except the scribes, and priests, and Pharisees. Pontius Pilate and Herod declared him innocent. Pilate’s wife acknowledgeth him a righteous person. The thief on the cross testifieth he had done nothing amiss. Judas the traitor confesseth he had betrayed innocent blood. The centurion owneth him to be no ordinary man, but a righteous man, the Son of God. The multitude always owned him: they see they are now run down; they smite their breasts, say nothing, but depart. Only those that were to have been the teachers of others are blinded and hardened to their ruin.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Certainly this was a righteous man - Which implies an approbation of all he had done and taught.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

righteous

(See Scofield "Rom 10:10").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

47, 48. See notes on Matt. 27:54–56.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

47-49.] Our account, as well as that of Mark, ascribes the impression made on the centurion to that which took place at the death of Jesus,—i.e. ὅτι οὕτως ἐξέπνευσεν. Something in the manner and words convinced him that this man was the Son of God; which expression he uses doubtless with reference to what he had before heard, but especially to the words just uttered—“Father, into Thy hands I commend my spirit.” Luke has not expressed the words exactly the same,—but the E. V. has wrongly and ungrammatically rendered what he relates the centurion to have said, and made ‘a righteous man’ (Luke) stand in the place of ‘the Son of God’ (Mark);—whereas they only give the general sense of the persuasion of the centurion. Truly, this man was innocent:—and if innocent (nay, more, δίκαιος, just, truthful), He was the Son of God, for He had asserted it.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

47. ὁ ἐκατοντάρχης. The one who was there to superintend the execution, supplicio præpositus: all three speak of him as “the centurion.” Legend has invested him with the name Longinus (Acta Pilati, B. xi.), which perhaps originally meant the soldier with the λόγχη (Joh 19:34), and later writers make both him and the soldier with the spear die a martyr’s death. See D. of Chr. Ant. p. 1041.

τὸ γενόμενον. Not merely the manner of Christ’s death, but its extraordinary circumstances. Mt. has τὸν σεισμὸν καὶ τὰ γινόμενα, Mk. ὅτι οὕτως ἐξέπνευσεν. Mt. says that those with him joined in the exclamation, and that they “feared greatly.”

ἐδόξαζεν τὸν Θεόν. He glorified God unconsciously by this public confession, by saying (λέγων) that Jesus was no criminal, but had died in accordance with God’s will. The statement is the Evangelist’s appreciation of this heathen’s attitude towards the death of Christ. Some, however, suppose that the centurion was a proselyte, and that He first consciously praised God, and then added the remark which is recorded: comp. the use of the phrase 2:20, 5:25, 26, 7:16, 13:13, 13:15, 18:43; Act 4:21, Act 11:18, Act 21:20. The good character of the centurions in N.T. confirms the statement of Polybius, that as a rule the best men in the army were promoted to this rank (vi.24. 9). See small print on 7:5. A C P Q X etc. have ἐδόξασε.

Ὄντως … δίκαιος ἧν. Mt. and Mk. have ἀληθῶς Θεοῦ υἱὸς ἧν. Harmonists suggest that the centurion said δίκαιος before the earthquake, and Θεοῦ υἱός after it. More probably the two expressions represent one and the same thought: “He was a good man, and quite right in calling God His Father” (vv. 34, 46). The centurion would not mean much by υἱὸς Θεοῦ. See Aug. De Cons. Ev. iii. 20.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.