Łukasza 23:42 Komentarz

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.

And all the people that came together to that sight,.... To see the execution of Jesus; and some of them might be his inveterate enemies, and came to insult him, and did insult him; many of these, though not every individual of them: beholding the things which were done; the eclipse, earthquake, &c. smote their breasts; as conscious of guilt, and as fearing some dreadful judgment would fall upon them, and their nation, for this sin of crucifying Christ. The Persic version reads, "they went back, and kneeled down, and prostrated themselves to the ground"; as being in the utmost astonishment, confusion, fear, and dread: and returned; to the city, and to their own houses, where they might more seriously, and with the greater composure of mind, reflect on these things.

One robber said, “Are you not the Messiah? Save yourself and us with you!” The Lord however did not take him down from the cross as he asked, in order to exalt the other robber on the right of the cross and who was believing in the crucified Savior. It would have been easy for him to use a miracle to conquer anyone as a disciple. He produced a more powerful miracle when he forced the scoffer of truth to adore him. That is why the apostle said, “That which is the weakness of God is stronger than human beings.” He submitted all peoples to the weakness of the cross.Stretch out your arms toward the cross, so that the crucified Lord may stretch out his arms toward you. The one who does not stretch out his hand toward the cross cannot approach his table either. He will deprive of his table the guests who should have come to him hungry but instead came full. Do not fill yourself before going to the table of the Son. He might then make you leave the table while you are still hungry.

But it must also be explained how the others, that is, Matthew and Mark, introduced two thieves reviling, while Luke, one reviling, the other resisting him. Perhaps this other at first reviled, but was suddenly converted. It may also have been spoken of one, but in the plural number; as in the Hebrews, They wandered in goat-skins, and they were sawn asunder; (Heb. 11:37.) whereas Elijah alone is related to have had a goat-skin, and Isaiah to have been sawn asunder. But mystically, the two thieves represent the two sinful people who were to be crucified by baptism with Christ, (Rom. 6:3.) whose disagreement likewise represents the difference of believers.

Yet nevertheless, even when these things were said and done, they prevailed nothing, not even at the very time. At any rate, he, who was depraved in such great wickedness, and who had spent his whole life in murders and house-breakings, when these things were being said, then confessed Him, and made mention of a kingdom, and the people bewailed Him. And yet the things that were done seemed to testify the contrary in the eyes of those who knew not the mysterious dispensations, that He was weak and of no power, nevertheless truth prevailed even by the contrary things.

But when he saw that the ears of those who stood by were stopped up, he turns to Him who knoweth the hearts; for it follows, And he said to Jesus, Lord, remember me when thou comest into thy kingdom. Thou beholdest the Crucified, and thou acknowledgest Him to be thy Lord. Thou seest the form of a condemned criminal, and thou proclaimest the dignity of a king. Stained with a thousand crimes, thou askest the Fountain of righteousness to remember thy wickedness, saying, But I discover thy hidden kingdom; and thou turnest away my public iniquities, and acceptest the faith of a secret intention. Wickedness usurped the disciple of truth, truth did not change the disciple of wickedness.

Let us look at his most beautiful confession of faith. He says, "Jesus, remember me when you come in your kingdom." You see him crucified and call him a king. You expect the One who bears scorn and suffering to come in godlike glory. You see him surrounded by a Jewish crowd, the wicked gang of the Pharisees, and Pilate's band of soldiers. All of these were mocking him, and no one confessed him.

Water and blood flow out from the pierced sides of the Savior. Blood indicates the victory, and water stands for baptism. The two robbers on crosses on each side dispute with each other. One denies Christ is God, but the other wins heavenly glory.

Most fittingly does the world rejoice, with great gladness, upon this day; for with Christ returning from the dead the hope of resurrection has everywhere been awakened in the hearts of men. For it is but right that when the Lord of creation triumphs, the creatures He has made should also rejoice. This day the heavens rejoice, for now at length they see the earth, defiled by sin, made clean in the Blood of the Lord. The multitudes of the hosts of heaven rejoice, for their king has overthrown in battle the hosts of the prince of evil. The sun rejoices, and now with unceasing thankfulness holds back by its joyful beams that woeful darkness that overshadowed it as Christ was dying. And together with them we too above all others must rejoice, for whom the Only-Begotten Son of God, Who also is True God, clothed Himself in our flesh, that through that flesh He might come to the Cross, by the Cross suffer death, and through death despoil the kingdom of hades. Should we not rejoice: we whose sins the Mystery of this new Mystery has taken away, to whom heaven is given, paradise restored? And as He drew near His end, the Lord Himself says to the Thief then hanging on his cross: he whose faith, neither Christ’s torment, nor his own, had weakened: Amen, I say to you, this day thou shalt be with me in paradise. For the Thief had said to Him: Lord, remember me when Thou shalt come into Thy kingdom (Lk. xxiii). How admirable this faith, Brethren: that a thief who had been judged unworthy of this life, should amid his torments nourish the hope of life eternal, and believe, that this could be given to him by One Who also was being crucified? And how justly does the believing Thief receive the favour of such a promise: he who, in that hour when the Apostles scattered in fear, had confessed the Kingdom of God? And the merit of this one confession wipes away all his past sins; in that brief moment whatever crimes he had committed, throughout all the years of his life, were now forgiven. Nor did the blood he shed in his robberies condemn him before God for he believed that the Blood of Christ was shed for a Kingdom, not for a punishment. And that this death was a gain for all men, there can, Beloved Brethren, be no possible doubt. For who can despair of God’s grace, when the Thief was forgiven; should he unite the faith of the Thief with his own humble prayer for pardon? We have yet another shining example of the Lord’s most loving kindness, and because of it, let us, putting away all fear, and all deadly despair, place our trust in the unspeakable generosity of Our Redeemer. For when, condemned by the Godless, Christ hung upon the Cross, and the Jews in their evil rage mocked at Him they had crucified, in the midst of His agony, this kind Petitioner prayed to His Almighty Father for His executioners, and said: Father, forgive them, for they know not what they do (Lk. 23:34). And though in His hands was the judgement of both the living and the dead, He implored pardon for those who were then perishing in sin; and this, I believe, that He might show us beyond any manner of doubt, that He forgave them their awful crime, and that His Father would also spare them, if they, putting away their unbelief, would come together in Christ’s Name. For who can doubt the effect of that prayer, where He Who is Goodness asks help for those in misery? They know not, He says, what they do. The Jews knew well that they were shedding the blood of an innocent Man; but they did not know that the guilt of all men was being washed away in that Blood. They knew they were punishing Christ by this most bitter torment of the Cross; but they did not know that it was through this Cross the Son of God would triumph. They knew He would die; but they did not know He would rise again. So, well might the Lord declare: They know not what they do. For they knew not, the Jews, of what immense goodness their very wickedness was the instrument. But the Lord, in the knowledge of His own majesty, has compassion on their human errors, and knowing how great the joy that would follow these torments, while He yet endured them, forgives the crime of those who were crucifying Him: willing that His death would give life to His slayers, and be the condemnation of those who willed to perish. Returning from hades, He seeks His Apostles, so that He might show them that within Him there was both the power of divinity and the reality of our flesh*. Because of this, Brethren, let us rejoice in Christ, now risen from the dead. Let us hold firmly, that He has recalled this flesh* from the sepulchre that we may merit to have part in that wondrous common heritage: namely, the grace of the Apostles and the Resurrection of the Lord, by the help of this Same Lord Who with the Father and the Holy Ghost lives and reigns unto the ages of ages. Amen.

The suffering of the cross was a stumbling block to many, as the apostle says. “We preach Christ crucified, a stumbling block indeed to the Jews and foolishness to the Gentiles.”The penitent thief considered the cross of Christ not to be a stumbling block but power rightly merits paradise. The same apostle says, “To those Jews who have been called, Christ the power of God and the wisdom of God.” The Lord also correctly gives paradise to him, because on the gibbet of the cross the thief confesses the one whom Judas Iscariot had sold in the garden. This is a remarkable thing. The thief confesses the one whom the disciple denied! This is a remarkable thing, I say. The thief honors the one who suffers, while Judas betrayed the one who kissed him! The one peddled flattering words of peace, and the other preached the wounds of the cross. He says, “Remember me, Lord, when you come in your kingdom.”

(Mor. 18. c. 40.) On the cross nails had fastened his hands and feet, and nothing remained free from torture, but his heart and tongue. By the inspiration of God, the thief offered to Him the whole which he found free, that as it is written, With the heart he might believe unto righteousness, with the mouth he might confess unto salvation. (Rom. 10:10.) But the three virtues which the Apostle speaks of, (1 Cor. 13:13.) the thief suddenly filled with grace both received and preserved on the cross. He had faith, for example, who believed that God would reign whom he saw dying equally with himself. He had hope who asked for an entrance into His kingdom. He preserved charity also zealously in his death, who for his iniquity reproved his brother and fellow-thief, dying for a like crime to his own.

For as many of us as were baptized in Christ Jesus, were baptized in His death; but we are washed by baptism, seeing we were sinners. But some, in that they praise God suffering in the flesh, are crowned; others, in that they refuse to have the faith or works of baptism, are deprived of the gift which they have received.

How then do the other Evangelists say (Matt. 27:44; Mark 15:32) that both robbers reviled Jesus? At first, probably, both reviled Him; but then one of them, the more prudent one, recognized the goodness and Divinity of Jesus from the words He spoke on behalf of the crucifiers, saying: "Father, forgive them." For these words are not only filled with perfect love for mankind, but also reveal much of His own authority. Jesus did not say: Lord, I beseech Thee, forgive them, but simply and with authority: "Father, forgive them." Instructed by these words, the one who had previously reviled Jesus acknowledges Him as the true King, stops the mouth of the other robber, and says to Jesus: Remember me in Thy Kingdom. What then does the Lord say?

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.

Lord, remember me, etc. - It is worthy of remark, that this man appears to have been the first who believed in the intercession of Christ.

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.

said unto Jesus, &c.--Observe here (1) The "kingdom" referred to was one beyond the grave; for it is inconceivable that he should have expected Him to come down from the cross to erect any temporal kingdom. (2) This he calls Christ's own (Thy) kingdom. (3) As such, he sees in Christ the absolute right to dispose of that kingdom to whom He pleased. (4) He does not presume to ask a place in that kingdom, though that is what he means, but with a humility quite affecting, just says, "Lord, remember me when," &c. Yet was there mighty faith in that word. If Christ will but "think upon him" (Neh 5:19), at that august moment when He "cometh into His kingdom," it will do. "Only assure me that then Thou wilt not forget such a wretch as I, that once hung by Thy side, and I am content." Now contrast with this bright act of faith the darkness even of the apostles' minds, who could hardly be got to believe that their Master would die at all, who now were almost despairing of Him, and who when dead had almost buried their hopes in His grave. Consider, too, the man's previous disadvantages and bad life. And then mark how his faith comes out--not in protestations, "Lord, I cannot doubt, I am firmly persuaded that Thou art Lord of a kingdom, that death cannot disannul Thy title nor impede the assumption of it in due time," &c.--but as having no shadow of doubt, and rising above it as a question altogether, he just says, "Lord, remember me when Thou comest," &c. Was ever faith like this exhibited upon earth? It looks as if the brightest crown had been reserved for the Saviour's head at His darkest moment!