Luke 23:45 Kommentar

This chapter carries on and concludes the history of Christ's sufferings and death. We have here, I. His arraignment before Pilate the Roman governor (Luk 23:1-5). II. His examination before Herod, who was tetrarch of Galilee, under the Romans likewise (Luk 23:6-12). III. Pilate's struggle with the people to release Jesus, his repeated testimonies concerning his innocency, but his yielding at length to their importunity and condemning him to be crucified (Luk 23:13-25). IV. An account of what passed as they led him to be crucified, and his discourse to the people that followed (Luk 23:26-31). V. An account of what passed at the place of execution, and the indignities done him there (Luk 23:32-38). VI. The conversion of one of the thieves, as Christ was hanging on the cross (Luk 23:39-43). VII. The death of Christ, and the prodigies that attended it (Luk 23:44-49). VIII. His burial (Luk 23:50-56).

And the whole multitude of them,.... Of the chief priests, Scribes, and elders; the whole of the sanhedrim, excepting Nicodemus, and Joseph of Arimathea, having in their court condemned Christ to death: arose; from the council chamber, where they sat in judgment upon him: and led him unto Pilate, the Roman governor, and into the praetorium, or judgment hall, where causes were tried by him; hither they brought Jesus, having bound him as a prisoner and a malefactor, that their sentence might be confirmed by civil authority, and that he might be put to the death of the cross, which was a Roman punishment.

The same had not consented to the counsel and deed of them,.... Though he was with the Jews, the chief priests, Scribes, and elders, in the high priest's palace, being one of that great council; yet he did not agree with them; nor was it his advice and counsel, that they should put Christ to death; he was against it, at least did not consent to it: he was of Arimathea, a city of the Jews; See Gill on Mat 27:57. This clause in the Syriac and Persic versions stands in the preceding verse, and follows after the mention of his name and office, and where it seems most natural; who also himself waited for the kingdom of God; See Gill on Mar 15:43.

(At noon) the veil of. the temple was rent" by the escape of the cherubim, which "left the daughter of Sion as a cottage in a vineyard, as a lodge in a garden of cucumbers.

God was victorious over the Egyptians, and he lit up the way for the Hebrews with the pillar of fire in the month of Nisan. The sun became dark over them because they had returned evil for goodness. Just as God split the sea, the Spirit split the curtain in half, since they rejected and unjustly crucified the King of glory on the Skull. The curtain of the temple was torn in two for this reason. Created beings suffered with him in his suffering. The sun hid its face so as not to see him when he was crucified. It retracted its light back into itself to die with him. There was darkness for three hours. The sun shined again, proclaiming that its Lord would rise from Sheol on the third day. The mountains trembled, the tombs were opened, and the curtain was torn, as though grieving in mourning over the impending destruction of the place.

Perhaps the Spirit, when he saw the Son hanging naked, lifted himself up and tore in two the clothing. Perhaps the symbols, when they saw the Lamb of symbols, tore the curtain apart and went out to meet him. Perhaps the spirit of prophecy, which was dwelling in the temple and had come down to herald his coming to humanity, flew away at that very instant to announce in the heights concerning our Lord’s ascent into heaven. “The tombs split apart,” so that he might show that he could have torn the wood of the cross apart. He did not tear apart the cross through which the kingdom would be torn from Israel. He did not shatter the cross through which sin would be chased out from the middle of the Gentiles. Instead, the Spirit tore the curtain apart. To show that the Spirit had came out from the temple, it summoned the righteous that came out of the tombs as witnesses to his going out from the temple. These two departures were proclaiming each other mutually. The Spirit anointed and sanctified the kingship and the priesthood. The Spirit, wellspring of these two offices, therefore went out from there, so that it would be known that both of them had been cut off by him who had taken on both of them.Although we know that by amputation of our finger there is healing for the person who is totally diseased, we still are unwilling to do what we know we should do. God however knew that there would be salvation for humanity through the killing of his Son, and so he did not turn away from doing this.

If he had been the son of a foreign god, the sun would not have been eclipsed when the Lord was raised on his cross. The Creator would have spread out a more intense light, because his enemy would have been withdrawn from his sight. He would have caused his light to shine on the Jews, because they would have been doing his will. He would have clothed the temple with a curtain of glory, because its enemy’s death would have purified its sad impurities, and the breaker of its law would have gone out from it.

The veil also is rent, by which is declared the division of the two people, and the profanation of the synagogue. The old veil is rent that the Church may hang up the new veils of faith. The covering of the synagogue is drawn up, that we may behold with the eyes of the mind the inward mysteries of religion now revealed to us. It took place also at that time when every mystery of Christ's assumed mortality was fulfilled, and His immortality alone remained; as it follows, And when Jesus had cried with a loud voice, he said.

Also, the veil is torn, by which the separation of the two peoples or the desecration of the mysteries of the Synagogue is declared. Therefore, the old veil is torn apart; so that the new Church may hang the sails of its faith. The covering of the synagogues is removed; so that we may see the internal mysteries of religion, with the mind's gaze revealed. Finally, even the centurion who crucified the Son of God confesses.

(de Civ. Dei, l. iii. c. 15.) This darkening of the sun it is quite plain did not happen in the regular and fixed course of the heavenly bodies, because it was then the Passover, which is always celebrated at the full moon. But a regular eclipse of the sun does not take place except at new moon.

(de Con. Ev. lib. iii. c. 17.) What is here said of the darkness, the other two Evangelists, Matthew and Mark, confirm, but St. Luke adds the cause whence the darkness arose, saying, And the sun was darkened.

As soon as the Lord of all had been given up to be crucified, the whole framework of the world bewailed its rightful Master, and the light was darkened at mid-day, (Amos 8:9.) which was a manifest token that the souls of those who crucified Him would suffer darkness.

When they fastened to the cross the Lord of all, the sun over their heads withdrew and the light at midday was wrapped in darkness, as the divine Amos had foretold. "There was darkness from the sixth hour until the ninth hour." This was a plain sign to the Jews that the minds of those who crucified him were wrapped in spiritual darkness, for blindness in part has happened to Israel. In his love for God, David even curses them, saying, "Let their eyes be darkened, that they may not see."Creation itself mourned its Lord. The sun was darkened, and the rocks were split, and the temple put on the mourners' clothes. Its veil was split from the top to the bottom. This is what God signified to us by the voice of Isaiah, saying, "I clothe the heavens with blackness, and make sackcloth their covering."

(Dion. Areop. ad Polye.) When we were both at Heliopolis together, we both saw at the same time in a marvellous manner the moon meeting the sun, (for it was not then the time of new moon,) and then again, from the ninth hour until evening supernaturally brought back to the edge of the sun's diameter. (ad diametrum solis.) Besides, we observed that this obscuration began from the east, and having reached as far as the sun's western border at length returned, and that the loss and restoration of light took place not from the same side, but from opposite sides of the diameter. Such were the miraculous events of that time, and possible to Christ alone who is the cause of all things.

It was about the sixth hour, and darkness came over all the land until the ninth hour, and the sun was obscured. The brightest light of the world withdrew its rays so that it might not see the Lord hanging, or that the impious blaspheming might not enjoy its light. And it is to be noted that the Lord was crucified at the sixth hour, that is, when the sun was about to leave the center of the world; and at dawn, that is, when the sun was already rising, he celebrated the mysteries of his resurrection. For the time signifies what he exhibited by the effect of the work. Because he died for our sins and rose for our justification (Rom. IV). For when Adam sinned, it is written that he heard the voice of the Lord God walking in the garden at the breeze after midday (Gen. III). After midday, indeed, with the light of faith declining, and at the breeze, with the warmth of charity cooling: he was heard walking because he had withdrawn from the sinning man. The order of reason therefore required that at the same time of the day at which he then closed for sinning Adam, now the Lord should open the gate of paradise to the repenting thief.

And the veil of the temple was torn in two. This happened as the Lord expired, as Matthew and Mark attest, but Luke relates it in advance. For, wishing to add miracle to miracle, when he had said "The sun was darkened," he immediately considered it appropriate to add: "And the veil of the temple was torn in two." The veil of the temple is torn, so that the secrets of the covenant and all the sacraments of the law, which were previously covered, may appear and be accessible to the nations. For it had been said before: "God is known in Judah, in Israel His name is great" (Psalm 76). But now: "Be exalted above the heavens, O God, and let your glory be over all the earth" (Psalm 57). And in the Gospel, he first said: "Do not go into the way of the Gentiles" (Matthew 10). But after the passion: "Go and teach all nations" (Matthew 28).

But Luke, wishing to join miracle to miracle, adds, And the veil of the temple was rent in twain. This took place when our Lord expired, as Matthew and Mark bear witness, but Luke related it by anticipation.

And the "veil" of the temple "is torn." By this the Lord shows that the Holy of Holies will no longer be inaccessible, but will be given over to the Romans, trampled and defiled. Or again, He shows that the veil is torn that separated us from the saints living in the heavens, that is, enmity and sin. For this constituted a great barrier dividing us from those living there. He shows at the same time that He was not crucified out of powerlessness. For He who performed such a sign could have torn them apart and destroyed them.

By this then our Lord showed that the Holy of Holies should be no longer inaccessible, but being given over into the hands of the Romans, should be defiled, and its entrance laid open. Whereby it is signified that the veil which kept us asunder from the holy things which are in heaven, is broken through, namely, enmity and sin.

This miracle then took place that it might be made known, that He who had undergone death was the Ruler of the whole creation.

Christ is led to Pilate, and accused by the Jews, Luk 23:1, Luk 23:2. Pilate examines, and pronounces him innocent, Luk 23:3, Luk 23:4. The Jews virulently accuse him, Luk 23:5. Pilate, understanding that he was of Galilee, sends him to Herod, by whom he is examined, Luk 23:6-9. The chief priests and scribes vehemently accuse him, and Herod and his soldiers mock him, Luk 23:10, Luk 23:11. Pilate and Herod become friends, Luk 23:12. Pilate, before the chief priests, rulers, and people, pronounces Christ to be innocent, and offers to release him, Luk 23:13-20. The Jews clamor for his condemnation, and Pilate gives him up to their will, Luk 23:21-25. Simon bears his cross, Luk 23:26. The people bewail him, and he foretells the destruction of the Jewish state, Luk 23:27-31. He and two malefactors are brought to Calvary, and are crucified, Luk 23:32, Luk 23:33. He prays for his crucifiers, Luk 23:34. He is derided, mocked, and insulted by the rulers, and by the soldiers, Luk 23:35-37. The superscription on the cross, Luk 23:38. The conduct of the two malefactors, to one of whom he promises paradise, Luk 23:39-43. The great darkness, Luk 23:44, Luk 23:45. He gives up the ghost, Luk 23:46. The centurion and many others are greatly affected at his death, Luk 23:47-49. Joseph of Arimathea begs the body, and puts it in his own new tomb, Luk 23:50-53. The women prepare spices and ointments to embalm him, Luk 23:54-56.

The sun was darkened - See an examination of the accounts of Phlegon, Thallus, and Dionysius, on Mat 27:45 (note). The veil - was rent - See Mat 27:51.

JESUS BEFORE HEROD. (Luk 23:6-12) sent him to Herod--hoping thus to escape the dilemma of an unjust condemnation or an unpopular release. at Jerusalem . . . at that time--to keep the passover.