TRV
Translation
King James Version
Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
Complete Jewish Bible
When the Roman officer saw what had happened, he began to praise God and said, “Surely this man was innocent!”
Berean Standard Bible
When the centurion saw what had happened, he gave glory to God, saying, “Surely this was a righteous man.”
American Standard Version
And when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
World English Bible Messianic
When the centurion saw what was done, he glorified God, saying, “Certainly this was a righteous man.”
Geneva Bible (1599)
Nowe when the Centurion saw what was done, he glorified God, saying, Of a suretie this man was iust.
Young's Literal Translation
And the centurion having seen what was done, did glorify God, saying, `Really this man was righteous;'
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In the KJVVerse 25,983 of 31,102
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Commentary on Luke 23 verses 44–49
44 ¶ And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
45 And the sun was darkened, and the veil of the temple was rent in the midst.
46 And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.
47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.
49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
I. II. Main points1. 2. Sub-points
In these verses we have three things: -
I. Christ's dying magnified by the prodigies that attended it: only two are here mentioned, which we had an account of before. 1. The darkening of the sun at noon-day. It was now about the sixth hour, that is, according to our computation, twelve o'clock at noon; and there was a darkness over all the earth until the ninth hour. The sun was eclipsed and the air exceedingly clouded at the same time, both which concurred to this thick darkness, which continued three hours, not three days, as that of Egypt did. 2. The rending of the veil of the temple. The former prodigy was in the heavens, this in the temple; for both these are the houses of God, and, when the Son of God was thus abused, they could not but feel the indignity, and thus signify their resentment of it. By this rending of the veil was signified the taking away of the ceremonial law, which was a wall of partition between Jews and Gentiles, and of all other difficulties and discouragements in our approaches to God, so that now we may come boldly to the throne of grace.
II. Christ's dying explained (Luk 23:46) by the words with which he breathed out his soul. Jesus had cried with a loud voice when he said, Why hast thou forsaken me? So we are told in Matthew and Mark, and, it should seem, it was with a loud voice that he said this too, to show his earnestness, and that all the people might take notice of it: and this he said, Father, into thy hands I commend my spirit. 1. He borrowed these words from his father David (Psa 31:5); not that he needed to have words put into his mouth, but he chose to make use of David's words to show that it was the Spirit of Christ that testified in the Old Testament prophets, and that he came to fulfil the scripture. Christ died with scripture in his mouth. Thus he directs us to make use of scripture language in our addresses to God. 2. In this address to God he calls him Father. When he complained of being forsaken, he cried, Eli, Eli, My God, my God; but, to show that dreadful agony of his soul was now over, he here calls God Father. When he was giving up his life and soul for us, he did for us call God Father, that we through him might receive the adoption of sons. 3. Christ made use of these words in a sense peculiar to himself as Mediator. He was now to make his soul an offering for our sin (Isa 53:10), to give his life a ransom for many (Mat 20:28), by the eternal Spirit to offer himself, Heb 9:14. He was himself both the priest and the sacrifice; our souls were forfeited, and his must go to redeem the forfeiture. The price must be paid into the hands of God, the party offended by sin; to him he had undertaken to make full satisfaction. Now by these words he offered up the sacrifice, did, as it were, lay his hand upon the head of it, and surrender it; tithēmi - "I deposit it, I pay it down into thy hands. Father, accept of my life and soul instead of the lives and souls of the sinners I die for." The animus offerentis - the good will of the offerer, was requisite to the acceptance of the offering. Now Christ here expresses his cheerful willingness to offer himself, as he had done when it was first proposed to him (Heb 10:9, Heb 10:10), Lo, I come to do thy will, by which will we are sanctified. 4. Christ hereby signifies his dependence upon his Father for his resurrection, by the re-union of his soul and body. He commends his spirit into his Father's hand, to be received into paradise, and returned the third day. By this it appears that our Lord Jesus, as he had a true body, so he had a reasonable soul, which existed in a state of separation from the body, and thus he was made like unto his brethren; this soul he lodged in his Father's hand, committed it to his custody, resting in hope that it should not be left in hades, in its state of separation from the body, no, not so long as that the body might see corruption. 5. Christ has hereby left us an example, has fitted those words of David to the purpose of dying saints, and hath, as it were, sanctified them for their use. In death our great care should be about our souls, and we cannot more effectually provide for their welfare than by committing them now into the hands of God, as a Father, to be sanctified and governed by his Spirit and grace, and at death committing them into his hands to be made perfect in holiness and happiness. We must show that we are freely willing to die, that we firmly believe in another life after this, and are desirous of it, by saying, Father, into thy hands I commend my spirit.
III. Christ's dying improved by the impressions it made upon those that attended him.
1.The centurion that had command of the guard was much affected with what he saw, Luk 23:47. He was a Roman, a Gentile, a stranger to the consolations of Israel; and yet he glorified God. He never saw such amazing instances of divine power, and therefore took occasion thence to adore God as the Almighty. And he bore a testimony to the patient sufferer: "Certainly this was a righteous man, and was unjustly put to death." God's manifesting his power so much to do him honour was a plain evidence of his innocency. His testimony in Matthew and Mark goes further: Truly this was the Son of God. But in his case this amounts to the same; for, if he was a righteous man, he said very truly when he said that he was the Son of God; and therefore that testimony of his concerning himself must be admitted, for, if it were false, he was not a righteous man.
2.The disinterested spectators could not but be concerned. This is taken notice of only here, Luk 23:48. All the people that came together to that sight, as is usual upon such occasions, beholding the things which were done, could not but go away very serious for the time, whatever they were when they came home: They smote their breasts, and returned. (1.) They laid the thing very much to heart for the present. They looked upon it as a wicked thing to put him to death, and could not but think that some judgment of God would come upon their nation for it. Probably these very people were of those that had cried, Crucify him, crucify him, and, when he was nailed to the cross, reviled and blasphemed him; but now they were so terrified with the darkness and the earthquake, and the uncommon manner of his expiring, that they had not only their mouths stopped, but their consciences startled, and in remorse for what they had done, as the publican, they smote upon their breasts, beat upon their own hearts, as those that had indignation at themselves. Some think that this was a happy step towards that good work which was afterwards wrought upon them, when they were pricked to the heart, Act 2:37. (2.) Yet, it should seem, the impression soon wore off: They smote their breasts, and returned. They did not show any further token of respect to Christ, nor enquire more concerning him, but went home; and we have reason to fear that in a little time they quite forgot it. Thus many that see Christ evidently set forth crucified among them in the word and sacraments are a little affected for the present, but it does not continue; they smite their breasts, and return. They see Christ's face in the glass of the ordinances and admire him; but they go away, and straightway forget what manner of man he is, and what reason they have to love him.
3.His own friends and followers were obliged to keep their distance, and yet got as near as they could and durst, to see what was done (Luk 23:49): All his acquaintance, that knew him and were known of him, stood afar off, for fear lest if they had been near him they should have been taken up as favourers of him; this was part of his sufferings, as of Job's (Job 19:13): He hath put my brethren far from me, and mine acquaintance are verily estranged from me. See Psa 88:18. And the women that followed him together from Galilee were beholding these things, not knowing what to make of them, nor so ready as they should have been to take them for certain preludes of his resurrection. Now was Christ set for a sign that should be spoken against, as Simeon foretold, that the thoughts of many hearts might be revealed, Luk 2:34, Luk 2:35.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 44–49. Public domain.
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TertullianAD 220
Against Marcion Book IV
Nothing therefore remained upon the cross, nothing hung there, after "the giving up of the ghost; " there was nothing to beg of Pilate, nothing to take down from the cross, nothing to wrap in the linen, nothing to lay in the new sepulchre. Still it was not nothing that was there.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 21.8
Jesus’ kinsfolk stood far off so that [the word of the psalmist] might be fulfilled: “My neighbors stood far off.” They killed him before the sabbath, while there was opportunity for death, and before the sabbath they buried him, while there was place for mourning. For the sabbath itself is the boundary mark for toil, and on it all distress must remain [hidden] within. There is no place for suffering on it, and neither has it any share in corruption.
Ambrose of MilanAD 397
THE PRAYER OF JOB AND DAVID 1.5.13
But neither is he free from guilt who crucified the author of his own salvation and did not seek forgiveness afterwards. Let it be that he did not know before whom he was persecuting; nevertheless, when he was placed on the cross, he ought to have recognized that he was the Lord of all the elements, under whom all elements trembled, the sky was darkened, the sun withdrew, the earth split, the tombs of the dead were opened, and the dead received the company of the living. And the centurion said: Truly this man was the Son of God. The centurion recognizes the foreigner, the Levite does not recognize his own: the Gentile venerates, the Hebrew renounces. Therefore, it is not without reason that the pillars of the world were moved when the chief priests did not believe.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
He gave up His Spirit, because He did not lose it as one unwilling; for what a man sends forth is voluntary, what he loses, compulsory.
O the breasts of the Jews, harder than the rocks! The judge acquits, the officer believes, the traitor by his death condemns his own crime, the elements flee away, the earth quakes, the graves are opened; the hardness of the Jews still remains immoveable, though the whole world is shaken.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(iv. de Trin. c. 13.) When after uttering that voice He immediately gave up the ghost, those who were present greatly marvelled. For those who hung upon the cross were generally tortured by a prolonged death. Hence it is said, Now when the centurion saw, &c.
(de Con. Ev. lib. iii. c. 20.) There is no contradiction in that Matthew says, that the centurion seeing the earthquake marvelled, whereas Luke says that he marvelled, that Jesus while uttering the loud voice expired, showing what power He had when He was dying. But in that Matthew not only says, at the sight of the earthquake, but added, and at the things that were done, he has made it clear that there was ample room for Luke to say, that the centurion marvelled at the death of the Lord. But because Luke also himself said, Now when the centurion saw what was done, he has included in that general expression all the marvellous things which took place at that hour, as if relating one marvellous event of which all those miracles were the parts and members. Again, because one Evangelist stated that the centurion said, Truly this man was the Son of God, but Luke gives the words, was a just man, they might be supposed to differ. But either we ought to understand that both these were said by the centurion, and that one Evangelist related one, another another. Or perhaps, that Luke expresses the opinion of the centurion, in what respect he called Him the Son of God. For perhaps the centurion did not know Him to be the Only-begotten, equal to the Father, but called Him the Son of God, because he believed Him to be just, as many just persons are called the sons of God. (Gen. 6:2, 4.) But again, because Matthew added, those who were with the centurion, while Luke omits this, there is no contradiction, since one says what another is silent about. And Matthew said, They were greatly afraid; but Luke does not say that he feared, but that he glorified God. Who then does not see that by fearing he glorified God?
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 153
When the centurion saw what happened, he glorified God. He said, “Truly this man was righteous.” Please observe that immediately after Christ endured the passion on the cross for us, he began to win many to the knowledge of the truth. It says, “When he saw what happened, the centurion glorified God saying, ‘Truly this man was righteous.’ ” Certain Jews also beat their chests, because their consciences doubtlessly pricked them. Their mind’s eye looked up to the Lord. Perhaps they tried to clear themselves of their impious conduct against Christ by shouting against those who crucified him, although they dared not do this openly because of their rulers’ impiety. Our Lord spoke the truth, saying, “When I have been lifted up from the earth, I will draw all men to myself.”
BedeAD 735
On the Gospel of Luke
But when the centurion saw what had happened, he glorified God, saying, "Truly this man was righteous." Not only did the centurion glorify God, but also the soldiers who were with him guarding Jesus (as Matthew writes), having seen the earthquake and the things that were happening, were greatly afraid and said, "Truly this was the Son of God" (Matthew 27). Therefore, how great is the blindness of the Jews, who, though so many miracles were performed by the Lord, and so many signs appeared at His death, refused to believe, and were more insensitive than the Gentiles who scorned to glorify or fear God. Hence, rightly through the centurion the faith of the Church is designated, which, with the veil of heavenly mysteries torn open by the death of the Lord, immediately affirms Jesus as truly a righteous man and truly the Son of God while the synagogue remains silent. For even the sum of one hundred, which in the bending of the fingers, as was previously mentioned, from the left hand passes to the right, perfectly corresponds with the sacraments and faith of the Church, to which the Gospel is believed in place of the Law, and the heavenly kingdom is promised in place of earthly riches.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
By their smiting their breasts as if betokening a penitential sorrow, two things may be understood; either that they bewailed Him unjustly slain whose life they loved, or that remembering that they had demanded His death, they trembled to see Him in death still farther glorified. But we may observe, that the Gentiles fearing God glorify Him with works of public confession; the Jews only striking their breasts returned silent home.
Rightly then by the centurion is the faith of the Church signified, which in the silence of the synagogue bears witness to the Son of God. And now is fulfilled that complaint which the Lord makes to His Father, neighbour and friend hast thou put far from me, and mine acquaintance because of misery. (Ps. 88:18.) Hence it follows, And all his acquaintance stood afar off.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
The words of our Lord seem now to be fulfilled, wherein He said, When I shall be lifted up I will draw all men unto me. For when lifted upon the cross He drew to Him the thief and the centurion, besides some of the Jews also, of whom it follows, And all the people that came together smote their breasts.
But the race of women formerly cursed remains and sees all these things; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed by justification, or by the blessing which flows from His passion, as also from His resurrection.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 23:47 captures the profound moment immediately following Jesus' death on the cross, as a Roman centurion, witnessing the extraordinary cosmic events and Jesus' final breath, glorifies God and declares Jesus to be a righteous man. This unexpected confession from a pagan military officer, representing the very authority that condemned Jesus, serves as a powerful, unbiased testimony to Jesus' innocence and unique identity, underscoring the universal impact of His crucifixion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke employs several powerful Literary Devices in this verse. There is profound Irony in the fact that it is a Roman centurion, a representative of the oppressive empire and a pagan, who recognizes and declares Jesus' righteousness, while the religious leaders and the Jewish crowd largely reject Him. This highlights the theme of God revealing Himself to the unexpected and the humble. The centurion's confession also serves as Foreshadowing of the universal scope of the Gospel, indicating that salvation would extend beyond the Jewish people to the Gentiles. Furthermore, the verse presents a stark Contrast between the centurion's response of glorifying God and the earlier mockery and rejection of Jesus by others at the cross, emphasizing the transformative power of Jesus' death even on hardened hearts.
THEOLOGICAL AND THEMATIC CONNECTIONS
The centurion's confession in Luke 23:47 is a pivotal theological moment, demonstrating God's sovereign hand at work even in the darkest hour of human sin and suffering. It underscores the universal nature of Christ's redemptive work, showing that the truth of Jesus' identity and the power of His sacrifice transcend cultural, religious, and national boundaries. The centurion, a Gentile, becomes an unexpected witness to Jesus' righteousness, signifying that God's revelation is not limited to those within the covenant, but extends to all humanity. This event serves as a powerful vindication of Jesus, not just from human accusations, but as a divine affirmation of His blameless character and unique relationship with God, even in death. It reminds us that God can use anyone, even those seemingly opposed to Him, to bear witness to His truth and glory.
REFLECTION AND APPLICATION
The centurion's dramatic confession at the foot of the cross offers profound lessons for contemporary believers. It challenges us to cultivate a heart open to divine revelation, recognizing that God's truth can manifest in unexpected circumstances and through surprising individuals. Just as the centurion, a hardened soldier, was moved to glorify God by the cosmic signs and Jesus' demeanor, we too are called to respond with awe and conviction when God reveals Himself through His Word, His creation, or the testimonies of others. This passage reminds us that the power of Christ's sacrifice is transformative, capable of piercing through skepticism and prejudice to elicit a confession of His righteousness. It calls us to examine our own hearts: are we quick to acknowledge God's hand in our lives and in the world around us, even when it challenges our preconceived notions? Do we, like the centurion, respond with glorification and affirmation of Jesus' blamelessness, allowing His sacrifice to shape our understanding of God's justice and love?
Questions for Reflection
FAQ
Why is the centurion's confession so significant in Luke's account?
Answer: The centurion's confession is highly significant for several reasons. Firstly, he is a Roman, a Gentile, and an agent of the very empire that condemned Jesus, making his testimony an unbiased and authoritative witness from an unexpected source. Secondly, his declaration comes immediately after extraordinary cosmic events (darkness, torn veil) and Jesus' final, composed breath, indicating that these signs had a profound impact on him. His statement "Certainly this was a righteous man" (Luke 23:47) serves as a powerful vindication of Jesus' innocence, echoing Pilate's repeated declarations of no guilt and contrasting sharply with the crowd's demand for His crucifixion. It also foreshadows the universal scope of the Gospel, demonstrating that God's truth and salvation are for all people, not just the Jews.
What does the centurion mean by calling Jesus a "righteous man"?
Answer: While the term "righteous" (díkaios) can mean "innocent" in a legal sense, in this context, especially given the centurion's response of "glorifying God," it carries a deeper theological meaning. It implies not just legal blamelessness, but moral and spiritual uprightness, conformity to divine will, and perhaps even a unique divine quality. Luke emphasizes Jesus' perfect righteousness throughout his Gospel, and the centurion's statement affirms this. Matthew's parallel account (Matthew 27:54) records the centurion saying, "Truly this was the Son of God," suggesting that Luke's "righteous man" may carry a similar, if not identical, profound theological weight, acknowledging Jesus' unique relationship with God.
CHRIST-CENTERED FULFILLMENT
The centurion's confession in Luke 23:47, "Certainly this was a righteous man," stands as a profound Christ-centered fulfillment, testifying to Jesus' perfect life and sacrificial death as the ultimate act of righteousness. Jesus, the sinless Son of God, willingly submitted to an unrighteous condemnation, yet even in His death, His divine nature and blameless character shone through, compelling a pagan officer to acknowledge His unique purity. This moment foreshadows the universal impact of the Gospel, demonstrating that Christ's atoning work extends beyond the confines of Israel, drawing all peoples to Himself. The centurion's declaration, especially when viewed alongside Matthew's "Truly this was the Son of God" (Matthew 27:54), underscores the truth that Jesus is indeed the Suffering Servant of Isaiah 53, "cut off from the land of the living" yet bearing the sins of many. His righteousness, imputed to believers, becomes the foundation of our salvation (Romans 3:21-26). The centurion, a Gentile, becomes a firstfruits of the harvest of souls from every nation, testifying to Christ as the one through whom "everyone who believes in him receives forgiveness of sins through his name" (Acts 10:43). Thus, even in His final earthly moments, Jesus' life and death were a powerful testament to His identity as the righteous Savior, drawing all humanity towards God.