CHAPTER 23
Then the whole assembly rose and led him off to Pilate. Luke 23:1
Pilate was the governor of Judea at that time (See our discussion of Pilate in verses 3:1-2 and 13:1). We know from history that Pilate was not on the best terms with Jewish leaders, and that he rather despised them. We know from other sources that he was harsh and unbending and that he had not done well as a ruler.1 The Jews would make the most of his deficiencies.
It was absolutely necessary that the Jewish leaders take their case to Pilate. Normally Pilate resided at Caesarea but he came to Jerusalem at major holidays, in order to make sure there were no riots or rebellions. Regarding the death sentence, the Romans could not leave their subject people with the power of death over the citizens. Then, the subjects might eliminate all those who were willing subjects to Rome.2 Thus, the power of the death sentence rested with the Roman authorities. Since the Jewish leaders were determined to do away with Jesus, Pilate was their only hope of a death sentence. We might note that Roman officials insisted on conducting their hearings at the earliest hours of the day.3 It was thus necessary to appear before Pilate as quickly as possible in the morning.
“And they began to accuse him, saying, ‘We have found this man subverting our nation. He opposes payment of taxes to Caesar and claims to be Messiah, a king’” (23:2). In their unlawful night trials and the trumped-up morning meeting they had firmly decided that Jesus was guilty of blasphemy. However, such a charge would have meant nothing to Pilate, so they cleverly switched their charge when they came before him. “Their charge before Pilate was really threefold. They charged Jesus (a) with seditious agitation; (b) with encouraging men not to pay tribute to Caesar; (c) with assuming the title king. Every single item of the charge was a lie, and they knew it…” 4
“So Pilate asked Jesus, ‘Are you the king of the Jews?’ ‘You have said so,’ Jesus replied” (23:3). We realize that this is a very abbreviated account. In John’s gospel we gather that a more lengthy conversation was carried on between Jesus and Pilate. Apparently this conversation was held in private. When asked about his kingship Jesus said: “…‘You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me’” (Jn. 18:37). Jesus also said, “…My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place’” (Jn. 18:36). John tells us that afterward Pilate tried to release Jesus (Jn. 19:12).
“Then Pilate announced to the chief priests and the crowd, ‘I find no basis for a charge against this man’” (23:4). It seems that Pilate saw right through the Jewish charade. Pilate declared Jesus not guilty. In fact, he did this three times during the trial (cf. 23:4, 14, 22). In this section we are amazed at “…the difficulty the Jewish authorities had in trying to convict an innocent man.” 5
“But they insisted, ‘He stirs up the people all over Judea by his teaching. He started in Galilee and has come all the way here.’ On hearing this, Pilate asked if the man was a Galilean” (23:5-6). Other translations bring this verse out more forcefully: “But they kept on insisting” (NAS); “but they were the more fierce” (NKJV); “but they insisted even more strongly” (TEV). Bock sighs, “Political expediency will make Jesus a sacrificial lamb.” 6 It seems that at the mention of Galilee Pilate got a great idea. He would escape this mess and send Jesus to Herod Antipas the Roman appointed ruler of the Galilee.
JESUS BEFORE HEROD
When he learned that Jesus was under Herod’s jurisdiction, he sent him to Herod, who was also in Jerusalem at that time. Luke 23:7
Herod Antipas ruled over the Galilee and seemingly was the perfect choice to make a decision on Jesus. Since Herod was partly Jewish, he was more familiar with Jewish problems. He was also in the city for the Passover celebration. Luke is the only gospel writer who mentions that Jesus was brought before Herod. We know from other gospel accounts that Herod was extremely curious about Jesus. He was superstitious and even suspected that Jesus was John the Baptist, whom he murdered, and who had come back to life (Matt. 14:2).
“When Herod saw Jesus, he was greatly pleased, because for a long time he had been wanting to see him. From what he had heard about him, he hoped to see him perform a sign of some sort” (23:8). In this verse we realize that Herod really wanted to see a miracle from Jesus and to be entertained by him. He looked at Jesus as a sight to be gazed at and a joke. He refused to take the Lord seriously.7
“He plied him with many questions, but Jesus gave him no answer” (23:9). Herod had lived a vile and sinful life, even publicly divorcing his wife and taking another. Wiersbe says of him: “Herod had silenced the voice of God.” 8 He had murdered John the Baptist and it may have been for this cold-blooded act that Jesus would not speak to him. With this, we remember the words of Isaiah 53:7: “He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth.”
“The chief priests and the teachers of the law were standing there, vehemently accusing him” (23:10). It is amazing that the chief priests of Israel were involved in every aspect of Jesus’ trial. They were determined that Jesus would not escape their grasp. Thus they accused him vehemently (Gk. eutonōs). Robertson says, “they broke loose with their accusations like a pack of hounds with full voice.” 9
“Then Herod and his soldiers ridiculed and mocked him. Dressing him in an elegant robe, they sent him back to Pilate” (23:11). Herod and his soldiers made great sport of Jesus. They mocked him and placed him in an elegant robe. The Greek word describing the color of this robe is lampra. Morris sees this as “bright” 10 while others translate it as elegant or gorgeous. In Matthew 27:27-31, Mark 15:16-20, and John 19:1-5, it is recorded that the Roman soldiers also dressed Jesus in royal robes. It seems likely that both groups mocked Jesus and dressed him as royalty.11 The garments may have been of different colors (Matt. 27:28)
“That day Herod and Pilate became friends— before this they had been enemies”(23:12). We have no idea why Herod and Pilate were enemies. Many commentators think that the feud may have developed when Pilate slew the Galileans (Lk. 13:1-2) for no apparent good reason.12 So often through history evil men who opposed each other have allied themselves to persecute the Lord and his people.
THE TRIAL CONTINUES
Pilate called together the chief priests, the rulers and the people, and said to them, “You brought me this man as one who was inciting the people to rebellion. I have examined him in your presence and have found no basis for your charges against him.” Luke 23:13-14
Jesus’ trial was a long drawn-out affair with a total of six separate trials strung together. The trials were before Annas, Caiaphas, the Sanhedrin, before Pilate, before Herod and finally before Pilate again.13 We have noted how the Sanhedrin, at least many of the members (v.10), apparently followed Jesus to his trial with Herod. It is amazing how the exalted priesthood of God and the esteemed religious leaders of Jerusalem were determined to kill their own Messiah, for whom their people had waited for many hundreds of years.
“Neither has Herod, for he sent him back to us; as you can see, he has done nothing to deserve death” (23:15). It is really astounding here how Jewish leaders could persecute their own Jewish brother and drag him before a Gentile ruler, insisting that he have a death sentence decreed against him. Through the coming ages Jewish rulers would have to do all kinds of things to protect their fellow Jews from Gentile rulers.
“Therefore, I will punish him and then release him” (23:16-17). Calvin says of verse 16, “If any slight offense had been committed, which was not a capital crime, the Roman governors were wont to cause the offenders to be beaten with rods…” 14 Morris says, “…in Roman law a light beating was sometimes given together with a magisterial warning, so that an accused might take greater care for the future…” 15 We note here that verse 17 is not represented in the NIV translation. The NKJ reads for verse 17, “(for it was necessary for him to release one to them at the feast)” (Lk. 23:17 NKJ). Several other translations are without this verse since it was not found in the leading manuscripts and may have been a marginal note that somehow got included in certain texts.
“But the whole crowd shouted, ‘Away with this man! Release Barabbas to us!’ (Barabbas had been thrown into prison for an insurrection in the city, and for murder)” (23:18-19). Some commentators have marveled that the crowd at Jesus’ triumphal entry cheered for him, and then on this day they screamed for his crucifixion. We need to understand that it was not the same crowd. Because of the night betrayal by Judas, Jesus was arrested, tried and condemned by the Jewish leaders and by the Roman governor before most of the Jesus crowd woke up and had their breakfast. No doubt, this belligerent crowd was mostly hand-picked by the Jewish leaders and their associates.16 It is quite possible that this crowd had been informed in advance to scream out for the release of the prisoner Barabbas.17
Apparently there was a custom at that time to release to the Jews some important prisoner during Passover. Such a custom cannot be attested from Jewish historical sources but it was a practice in other places.18 Barabbas was probably a revolutionary who had murdered some citizens in one of his attacks. Utley comments, “…It is ironic that the man released was guilty of the very same crime for which Jesus is being accused…” 19
“Wanting to release Jesus, Pilate appealed to them again. But they kept shouting, ‘Crucify him! Crucify him!’” (23:20-21). It appears that Pilate himself was quite a superstitious person and he may have been greatly influenced by a dream or nightmare about Jesus suffered by his wife (Matthew 27:19). She advised him to have nothing to do with Jesus since he was an innocent man. And then, Pilate knew in his heart that Jesus had done nothing worthy of death. He had said so on at least three occasions.
The underlying problem was that Pilate was in a delicate political position due to his mistakes in governing the people. On a couple of occasions he had tried to force his will on the people and was then made to back down.20 The Romans allowed governed peoples to send a delegation of protest to Rome when they were dissatisfied with the actions of their governors (cf. 19:14). Pilate already had some problems and he probably realized that a delegation to Rome at this point would be the end of his career. So, quite simply he was being forced to choose politics over truth.
How true the words of Isaiah the Prophet spoken some 700 years before: “By oppression and judgment he was taken away. Yet who of his generation protested? For he was cut off from the land of the living; for the transgression of my people he was punished” (Isa. 53:8). Just to think that a convicted criminal could be chosen over the holy Messiah of Israel!
“For the third time he spoke to them: ‘Why? What crime has this man committed? I have found in him no grounds for the death penalty. Therefore I will have him punished and then release him’” (23:22). In John 19:1-5, it appears that Pilate had Jesus flogged in hopes that this would satisfy the raging crowds.
There is a bit of confusion concerning flogging. We are told that there were three types of Roman flogging, the fustigatio, flagellatio, and verberatio. Each one represented an ascending level of severity. The lesser (fustigatio) was designed for the punishment of troublemakers.21 It was a lighter punishment and a sort of warning. Several scholars feel that Jesus was given a lighter punishment initially. This was in accord with Pilate’s mistaken idea that the Jews would have pity and allow Jesus to go free (cf. Lk. 23:16, 22; Jn. 19:12).22 The last form of flogging always accompanied crucifixion. Some scholars feel that Jesus actually suffered both forms of punishment.23 It is of note that Mathew and Mark place the heavier form of flogging immediately before crucifixion (Matt. 27:26; Mk. 15:15).
“But with loud shouts they insistently demanded that he be crucified, and their shouts prevailed. So Pilate decided to grant their demand” (23:23-24). Barclay remarks: “It is literally true that the Jews blackmailed Pilate into sentencing Jesus to death.” 24 Since Rome ruled over many nations her greatest fear was any kind of riot or uprising. These were put down with a vengeance and rulers had to answer for the violence. Pilate would not be charged by Rome with allowing a riot to go on. When Pilate sensed a riot forming he immediately washed his hands of the whole matter and bent to their demands (cf. Matt. 27:24).
“He released the man who had been thrown into prison for insurrection and murder, the one they asked for, and surrendered Jesus to their will” (23:25). Again, it is sad that Barabbas was guilty of all the things with which they had charged Jesus. Such irony! Bock remarks, “The people think they have stopped Jesus. But in fact their action both exposes sin and shows how God will deal with it.” 25
THE CRUCIFIXION
As the soldiers led him away, they seized Simon from Cyrene, who was on his way in from the country, and put the cross on him and made him carry it behind Jesus. Luke 23:26
Jesus was no doubt weary beyond description, after possibly suffering two severe beatings. Yet, according to custom, he was forced to carry his own patibulum or heavy crossbeam to his crucifixion site. He was obviously too weak to walk and certainly was not able to carry his cross. In those days Roman officers had the right to impress residents for any service they desired (cf. Matt. 5:41).26 The centurion chose a man in the crowd to help carry the heavy crossbeam. In Mark’s gospel the writer does something unusual at this point. He not only names the man who was conscripted for service but he also names his two sons (cf. Mk 15:21).
The man conscripted was Simon, a native of Cyrene in Africa. Most likely he had come to Jerusalem to celebrate the Passover. Scholars have felt that his sons, Alexander and Rufus, were certainly known to the church that Mark wrote to in Rome, and were recipients of the gospel.27 It is very interesting that in his later epistle to the Romans, Paul sends this note: “Greet Rufus, chosen in the Lord, and his mother, who has been a mother to me, too” (Rom. 16:13).
We may have an example here of how a really bad thing can turn out good if God is in it. No doubt, Simon was humiliated and petrified with fear when he was summoned by the Roman officer. Yet, something glorious beyond words must have happened to Simon as he watched the Master suffer. He came to the Passover and personally met the true Passover Lamb.28
As we look at this section we might wonder why Jesus was so weak. Those who saw The Passion of the Christ, a 2004 blockbuster film by Mel Gibson should have come away with a good idea of how horrible the verberatio flogging or scourging could be. Those who missed it may not want to see it because it was a gruesome, blood-splattered scene that put many audiences across the world in a state of near shock.
Let us briefly describe what took place in this terrible flogging, since Luke does not go into the details. The condemned person was stripped and bent over with his hands tied to a low stake. A soldier on each side then began to beat him with whips. There was no maximum number of stripes imposed. These were not normal whips but whips with nine leather straps. Each of these straps had hard or sharp items attached, such as pieces of metal or bone. The lashes often stripped the flesh while sometimes even exposing bones and entrails.29
This bloody scene reminds us of the prophetic words of Isaiah 50:6, which were spoken of Jesus long before this event happened: “I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting.” The brutal and bloody beating plus all the other following horrors of crucifixion were long before predicted in Isaiah 52:14: “…his appearance was so disfigured beyond that of any man and his form marred beyond human likeness…” Jesus was literally beaten to a “bloody pulp,” so to speak. He was almost beaten to death. This was the Roman means of insuring that no one escaped from the cross.
Isaiah says of him: “He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem. Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed” (Isa. 53:3-5).
“A large number of people followed him, including women who mourned and wailed for him” (23:27). Crucifixion was a spectacle that attracted the crowds. It could also be by this time that some of the many people who were sympathetic to Jesus were waking up and realizing that their hero was about to be crucified. It seems that some compassionate women of Jerusalem were already raising the death-wail for Jesus. Luke makes clear that Jesus had a warm spot in his heart for women. Wiersbe says, “It has been pointed out that, as far as the gospel records are concerned, no woman was ever an enemy of Jesus. Nor was Jesus ever the enemy of womankind.” 30 Jesus did tell them the truth about their situation.
“Jesus turned and said to them, “Daughters of Jerusalem, do not weep for me; weep for yourselves and for your children. For the time will come when you will say, ‘Blessed are the childless women, the wombs that never bore and the breasts that never nursed!’” (23:28-29). In the Jewish culture, barrenness was a most feared and hated state. Childlessness was even a valid cause for divorce.31 However, Jesus knew that the Romans would come, lay siege to the city and literally starve the people into submission. At that time children, that were normally looked upon as a blessing, would become a curse. In the siege of Jerusalem some in their hunger even stooped to devouring their own children.32 So, barrenness which was normally a curse would become a blessing.33
“Then they will say to the mountains, ‘Fall on us!’ and to the hills, ‘Cover us!’” (23:30). This verse was obviously taken from Hosea 10:8, where the Lord speaks of Israel’s judgment and when her high places of wickedness will be destroyed. In the end days this scene will apparently be repeated when wicked people will call for the rocks and mountains to fall on them and hide them from the face of the returning Christ (Rev. 6:16).
“For if people do these things when the tree is green, what will happen when it is dry?” (23:31). Jesus may be repeating a proverbial saying here. It would mean something like this: If it is possible for fire to consume living wood, how much easier it will be consume dry wood. Jesus represented the living wood and Jerusalem in her coming judgment would represent the dry wood.34
THE TWO THIEVES
Two other men, both criminals, were also led out with him to be executed. When they came to the place called the Skull, they crucified him there, along with the criminals— one on his right, the other on his left. Luke 23:32-33
How truly Jesus would fulfill the prophecy of Isaiah 53:9, “…He was assigned a grave with the wicked…” Clearly, Jesus was crucified between these two criminals. The condemned were brought to the place of the Skull and crucified. The Greek for skull is kranion, from which we get cranium.35 How interesting it is that the cross was sunk into the proud skull of humanity, that our thinking might be true, pure and holy in the future.
Today we do not know for certain the location of this place. In Jerusalem’s Model City the small hill can be seen just outside the main wall on its western side. This setting was quite near the area of Herod’s Palace and was near a main road going into the city.
Of course, like many holy places in Israel, particularly in Jerusalem, there is an alternate site for the event. On the north side of the city, near what is today the Arab bus station, General Charles Gordon in 1885 spied a skull-shaped hill and decided it was the authentic Calvary. In time this popular area became known as the Garden Tomb. This beautiful garden with its tomb has all the feel of the authentic site but the Church of the Holy Sepulcher on Old Jerusalem’s west side has all the history. This church was already built in AD 335, but the spot had been previously marked with a pagan shrine in the days of Emperor Hadrian (AD 117-138). It does not feel like the place so far as the esthetics are concerned, but it undoubtedly is the authentic place.
On the hill of the skull Jesus was crucified. Luke does not go in to the gory details but we know that Jesus’ hands and feet were nailed to the cross (Jn. 20:25; Lk. 24:39). The pain must have been agonizing. Wiersbe says, “When men were doing their worst, God was giving his best…His crucifixion was ‘by the determinate counsel and foreknowledge of God’ (Acts 2:23), and appointment made from eternity (1 Pet. 1:20; Rev. 13:8).” 36
“Jesus said, ‘Father, forgive them, for they do not know what they are doing.’ And they divided up his clothes by casting lots” (23:34). Caird says of this verse: “The prayer of Jesus is omitted by Codex Vaticanus, Codex Bazae, and other important manuscripts, but it is well attested in other manuscripts, and most modern textual critics accept it as a genuine part of the text.” 37 It fits so much with Jesus who made intercession for the transgressors (Isa. 53:12). It is even possible that the Lord’s intercession here postponed the judgment of God on the nation for a period of approximately forty years, giving them additional time and opportunity for repentance.38
We see in this verse that the soldiers cast lots for Jesus’ clothing. Long before, the Psalmist had predicted this, saying: “They divide my clothes among them and cast lots for my garment” (Psa. 22:18). The average Jewish person wore five articles of apparel. There was the inner tunic, the outer robe, the girdle, the sandals and the turban. Four items could easily be divided among the four soldiers but one was a woven item without a seam (Jn. 19:23-24). For this they cast lots, fulfilling the Psalms.39
THE MOCKERS
The people stood watching, and the rulers even sneered at him. They said, “He saved others; let him save himself if he is God’s Messiah, the Chosen One.” Luke 23:35
Those sneering at him were telling the absolute truth. He did save others but he would not save himself. Had he saved himself the salvation of myriads of millions and of generations would have been lost. Again, even their sneering fulfilled the prophetic word: “All who see me mock me; they hurl insults, shaking their heads” (Psa. 22:7).
“The soldiers also came up and mocked him. They offered him wine vinegar and said, ‘If you are the king of the Jews, save yourself’” (23:36-37). In those days sour wine acted as a painkiller but it was also widely used to quench thirst for soldiers and other laboring people. 40 Again, how exactly Jesus fulfilled the scripture: “They put gall in my food and gave me vinegar for my thirst” (Psa. 69:21). Apparently Jesus refused this drink from the mocking soldiers.
“There was a written notice above him, which read: THIS IS THE KING OF THE JEWS” (23:38). Pilate had persisted in calling Jesus the King of the Jews (cf. Mk. 15:9, 12; Jn. 18:39) much to the vexation of Israel’s leaders. Now he crafted a sign in the languages of Hebrew, Latin and Greek to this effect (Jn. 19:20). Barker and Kohlenberger add: “It proclaimed loudly to all passerby that Rome had crucified the king of the Jews as a common criminal.” 41 Mark says, “Those who passed by hurled insults at him, shaking their heads and saying, ‘So! You who are going to destroy the temple and build it in three days, come down from the cross and save yourself!’” (Mk. 15:29-30).
THE CRIMINALS
One of the criminals who hung there hurled insults at him: “Aren’t you the Messiah? Save yourself and us!” But the other criminal rebuked him. “Don’t you fear God,’ he said, ‘since you are under the same sentence?’” Luke 23:39-40
Matthew and Mark mention that both the criminals with Jesus mocked him (Matt. 27:44; Mk. 15:32). Apparently, as the long painful day wore on, one had second thoughts and began to rebuke the other one. McGee says, “Obviously, this thief had come a long way theologically while hanging on the cross.” 42 Barclay comments, “It is literally true that while there is life there is hope.” 43
“We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.” Then he said, “Jesus, remember me when you come into your kingdom” (23:41-42). The other criminal had asked for salvation in a mocking way (v. 39) and did not receive it, but this one asked for salvation humbly and with all his heart. This is the kind of request that always gets action from God. The Bible does assure us with these wonderful words: “…Everyone who calls on the name of the Lord will be saved” (Rom. 10:13). God even hears and answers if we are calling with our last breath.
“Jesus answered him, ‘Truly I tell you, today you will be with me in paradise’” (23:43). How true the words of the Lord, “Ask and it will be given you…” (Matt. 7:7). Perhaps in all history there never was a transition so radical. This thief was transported that day from the extreme degradation and suffering of the cross to the extreme glory and blessing of Paradise with Jesus. This is exactly what the cross and its gospel can do for any sinner living today.
It seems that the word Paradise is a Persian word for “walled garden.” Such gardens were used by kings and it was a very special honor for one to be invited to walk with the king in his beautiful garden.44 This of course was only a dim picture of the walk this thief had with the King in his garden. The story of this thief is a priceless portrayal of the gospel and what it can do for any person who is willing to believe. Bock says, “…the testimony he gives for Jesus in his last moments is one of the most eloquent evidences of faith in the Bible.” 45
Paradise was an Old Testament concept. It was a part of Sheol, a place reserved for the righteous dead, while the rest of Sheol was a place of punishment for the unrighteous (16:19-31). Jesus visited there after his death on the cross (cf. 1 Pet. 3:19). Sometime later he ascended from the dead emptying out that area of Paradise (cf. Eph. 4:8-10) and taking the saints with him to a heavenly glory. Now when we die as saints of God we are immediately with the Lord in heaven (2 Cor. 5:6, 8).46
THE DEATH OF JESUS
It was now about noon, and darkness came over the whole land until three in the afternoon, for the sun stopped shining. And the curtain of the temple was torn in two. Luke 23:44-45
All the Synoptic Gospels assure us that there was a great darkness that fell upon the land for three hours, beginning at noon and lasting until three o’clock in the afternoon (Matt. 27:45; Mk. 15:33). Some have called this an eclipse, however, at Passover there is always a full moon and an eclipse is impossible when the moon is full.47 This was a great supernatural darkness not unlike that which fell upon Egypt at the first Passover (Exo. 10:21ff.). This great darkness had spiritual significance. It surely represented God’s coming judgment on a sinful world (cf. Joel 2:10, 30-31; Amos 8:9; Zeph. 1:15). It probably represented the end of the Old Covenant (cf. Heb. 8-10).48 Barclay says, “It was as if the sun itself could not bear to look upon the deed men’s hands had done.” 49
No doubt the darkness represented something else. It spoke of God turning his face away from the Messiah as he became sin and a sin offering for us. Jesus cried out as he hung on the cross: “…‘Eli, Eli, lema sabachthani?’ (which means ‘My God, my God, why have you forsaken me?’)” (Matt. 27:46; cf. Psa. 22:1). God is a holy God who cannot look upon sin. When Jesus became sin for us (2 Cor. 5:21) the Father had to turn his face away.
Luke tells us something else that is very significant, “And the curtain of the temple was torn in two.” This was the heavy veil that hung between the Holy Place and the Holy of Holies in the temple. No one but the high priest was allowed to go behind this veil, and he only one day each year on the Day of Atonement. Suddenly the veil was torn in two from top to bottom. Pfeiffer and Harrison say, “The rending of the veil from the top to the bottom was distinctly supernatural.” 50 This veil in Herod’s temple measured about 60 by 30 feet (18 by 9 m.). The veil was also about 4 inches (.10 m.) thick.51
The rending of the veil has great spiritual significance for us and for Israel. It means that the way into the presence of God is no longer restricted to Jews, to priests or to the temple (Heb. 9:1 – 10:25). Rather, it is open to us all if we come through the blood of Jesus. The day of sacrificing goats, lambs and bulls is over forever. The one all-sufficient and eternal sacrifice is now made for all people everywhere (Heb. 9:3, 8; 10:19ff.). God will no longer be confined to a temple but he will begin to live in the hearts of believing people all over the world (1 Pet. 2:4-5).
We must realize that spiritually cataclysmic events occurred on that day. Matthew fills us in on some of the events: “At that moment the curtain of the temple was torn in two from top to bottom. The earth shook, the rocks split and the tombs broke open. The bodies of many holy people who had died were raised to life. They came out of the tombs after Jesus’ resurrection and went into the holy city and appeared to many people” (Matt. 27:51-53).
“Jesus called out with a loud voice, ‘Father, into your hands I commit my spirit.’ When he had said this, he breathed his last” (23:46). We note here that Jesus cried out with a loud voice (cf. Psa. 31:5). People who were crucified and near death would normally not have the strength left to cry out. Generally, they would be left only with a weak groan.52 John in his gospel gives us the last word of Jesus. It is the single Greek word “Tetelestai!” (Jn. 19:30), and it means “It is finished!” Not only was his earthly life finished but the great work of redemption for all humanity was also finished.
God in his great mercy had cut short the suffering of his Son on the cross. In but a few hours the whole ordeal was over. Barclay says “…the pain of that process was terrible but it was not enough to kill, and the victim was left to die of hunger and thirst beneath the blazing noontide sun and the frosts of the night. Many a criminal was known to have hung for a week upon his cross until he died raving mad.” 53
“The centurion, seeing what had happened, praised God and said, ‘Surely this was a righteous man’” (23:47). The centurion was the fourth person who had declared Jesus innocent (Pilate, Herod, a criminal and a centurion). Utley says, “… The irony is that this Roman soldier saw what the Jewish leaders did not (cf. Jn. 1:11)…” 54 Luke has continued through his book to emphasize the common person and his or her place in the great kingdom of God.
“When all the people who had gathered to witness this sight saw what took place, they beat their breasts and went away” (23:48). It appears that all the supernatural events not only affected the centurion but everyone else who had witnessed the crucifixion. Perhaps even in the darkness they beat their breasts in frustration, fear, guilt and anxiety. This was a normal sign of mourning (cf. 18:13). McGee says, “It is as if the Spirit of God pulled down the veil because the Crucifixion was too horrible to gaze upon.” 55
“But all those who knew him, including the women who had followed him from Galilee, stood at a distance, watching these things” (23:49). From what we understand, a large group of people from Galilee had followed Jesus to Jerusalem. John was the only disciple present but there was quite a large group of devout women who were there. No doubt many of these had served as a financial base for Jesus and his disciples in the previous years (Lk. 8:1-3). 56 The other disciples, and particularly Peter, were apparently not able to stomach the grisly procedures of that awful day.
JESUS’ BURIAL
Now there was a man named Joseph, a member of the Council, a good and upright man, who had not consented to their decision and action. He came from the Judean town of Arimathea, and he himself was waiting for the kingdom of God. Going to Pilate, he asked for Jesus’ body. Luke 23:50-52
Not all the Jewish leaders had supported the decision to murder Jesus. We know of two specifically, and they were Joseph of Arimathea and Nicodemus (Matt. 27:57; Jn. 3:1ff; Jn. 12:42; 19:39). Possibly there were more, but they all remained quiet or else did not attend the critical meeting of the Sanhedrin.
Criminals who were condemned and put to death lost the right of a proper burial. Many who were crucified were left on the crosses for days while the birds and wild animals disposed of their bodies.57 Some were thrown into a common grave. Because of Jewish sensibilities, the governor would allow Jesus to be buried (cf. Deut. 21:22-23).
Joseph’s town of Arimathea was probably about five miles northeast of Jerusalem and may well be identified with the city of Ramah, the birthplace of Samuel.58 We do not know much else about him, except he was a believer in Jesus and a very brave man. He had to be brave to go to Pilate and ask for the body of a condemned criminal. Such an action would have immediately placed Joseph in a suspicious light.59
“Then he took it down, wrapped it in linen cloth and placed it in a tomb cut in the rock, one in which no one had yet been laid” (23:53). Joseph of Arimathea was a very wealthy man and we note here how Jesus “…was assigned a grave…with the rich in his death…” (Isa. 53:9). We know from other places that the tomb of Jesus was a new tomb that actually belonged to Joseph. He had hewn it out for himself (Matt. 27:60).
The burial procedure was quite fixed in Jesus’ time. Upon death the corpse was washed and wrapped in linen strips or bandages (Jn. 19:40) along with certain ointments and expensive spices. The Jewish people did not practice embalming like the Egyptians. The body would be left alone in the tomb for about a year. After decomposition, the bones would be taken and placed in a small stone ossuary. It would then be stored permanently in one of the niches of the tomb.
“It was Preparation Day, and the Sabbath was about to begin” (23:54). We can believe that Joseph and Nicodemus who assisted him were working at a feverish pace. By about six o’clock, the Sabbath would begin for the great holiday. All their work had to be finished by then. However, according to Jewish law they would not be allowed to participate in the Passover celebrations because they were now defiled with the dead (Num. 5:2; 9:6).
“The women who had come with Jesus from Galilee followed Joseph and saw the tomb and how his body was laid in it” (23:55). The devout women were taking careful notes about the burial, for they fully intended to return after the Sabbath and complete what was lacking in the preparation. They possibly had time to obtain the spices before the Sabbath began.60 Some of these women were Mary Magdalene, Joanna and Mary the mother of James (24:10).
“Then they went home and prepared spices and perfumes. But they rested on the Sabbath in obedience to the commandment” (23:56). We can believe that these dear women were traumatized by the gruesome events of the day and yet they persisted in making preparations to finalize the burial of Jesus to take place after the Sabbath.