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Commentary on Luke 23 verses 44–49
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.
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.
(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?
But all his acquaintances stood at a distance, and the women who followed him from Galilee, seeing these things. This is what the Lord Himself laments to the Father in the psalm, explaining the series of His passion, saying, "You have taken from me friend and neighbor, and my acquaintances from misery" (Psalm 88).
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.
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.
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SUMMARY
Luke 23:49 offers a poignant and deeply significant snapshot of the crucifixion's immediate aftermath, focusing on the faithful few who remained at Golgotha. It highlights the steadfast presence of Jesus' acquaintances and, notably, the women who had followed Him from Galilee, all of whom stood at a distance, observing the profound and tragic events unfolding before them. This verse underscores the personal impact of Christ's death on His loyal followers, contrasting their enduring presence with the earlier flight of many others, and setting the stage for their crucial role as eyewitnesses to both His death and subsequent resurrection.
CONTEXT
Literary Context: This verse immediately follows the climactic moment of Jesus' death on the cross, as recorded in Luke 23:46. Luke has just described the cosmic signs accompanying His death—the darkening of the sun and the tearing of the temple veil (Luke 23:44-45). The centurion's confession of Jesus' innocence (Luke 23:47) and the crowd's repentant breast-beating (Luke 23:48) set the stage for the focus on this intimate group. While the broader public reacts with sorrow, Luke 23:49 zeroes in on those with a personal connection, emphasizing their enduring presence despite the horror and public shame of the crucifixion. This narrative choice underscores the loyalty of these individuals and foreshadows their role as witnesses to the subsequent events of the resurrection, as seen in Luke 24.
Historical & Cultural Context: Crucifixion was a brutal and public form of execution designed to inflict maximum suffering and humiliation, serving as a deterrent against rebellion or defiance of Roman authority. It was typically carried out in a visible location outside the city walls, like Golgotha, to maximize public exposure. Those associated with the condemned, especially family and close followers, were often viewed with suspicion and could face social ostracism or even danger. Standing "afar off" would have been a practical necessity, possibly due to the presence of Roman soldiers maintaining order, the general chaos of the scene, or the desire to avoid direct association with a crucified criminal, which carried significant social stigma. Yet, their very presence, even at a distance, was an act of profound courage and devotion in a culture where public shame was highly potent.
Key Themes: Luke 23:49 powerfully articulates several key themes. Firstly, it highlights Loyalty and Devotion in the face of extreme adversity. Despite the despair, the danger, and the public shame associated with following a crucified criminal, these individuals remained. Their steadfastness stands in stark contrast to the flight of many of Jesus' male disciples, demonstrating an unwavering commitment even in His darkest hour. Secondly, the verse emphasizes their role as Eyewitnesses to the Crucifixion. Their presence ensured that the events of Jesus' death were seen and remembered, forming a crucial part of the historical record of His passion. These same women, in particular, would later be among the first to witness the empty tomb and receive the message of the resurrection, as detailed in Luke 24:1-10. Finally, the specific mention of "the women that followed him from Galilee" underscores The Prominence and Steadfastness of Women in Jesus' ministry. From supporting Him financially to ministering to Him, they were consistent and courageous followers (Luke 8:2-3). Their unwavering presence at the cross is consistently noted across the Gospel accounts, including Matthew 27:55-56, Mark 15:40-41, and John 19:25.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke's concise yet powerful description in Luke 23:49 masterfully employs several literary devices. The Contrast between the general crowd's breast-beating sorrow in the preceding verse and the quiet, steadfast observation of this specific group highlights different forms of grief and commitment. The phrase "stood afar off" is an example of Spatial Imagery, vividly depicting their physical position relative to the cross, which could imply both a necessary safety measure and a sense of profound helplessness. The repeated emphasis on "beholding" or "seeing" throughout the crucifixion narrative, including here, serves as Foreshadowing for the importance of eyewitness testimony in the early Christian movement. Furthermore, the specific mention of "the women that followed him from Galilee" uses Synecdoche, where a part (the women) represents a larger, significant aspect of Jesus' ministry and the early community, emphasizing their unique and often overlooked role. Their unwavering presence, despite the public shame and danger, also functions as Symbolism of enduring faith and loyalty in the face of ultimate despair.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:49 offers a profound theological statement about faithful witness and unwavering devotion in the face of ultimate suffering. It reveals that even in the moment of Christ's apparent defeat and death, a remnant of loyal followers remained, bearing witness to the truth of His identity and the reality of His sacrifice. Their presence underscores the human cost of sin and the depth of God's love expressed through the cross. The steadfastness of these individuals, particularly the women, serves as a powerful testament to the transformative power of Jesus' ministry, inspiring a loyalty that defied fear and social stigma. Theologically, their act of "beholding" connects them directly to the unfolding divine plan, positioning them as primary recipients of the revelation of Christ's death and, subsequently, His resurrection. Their witness is not merely historical but deeply spiritual, affirming the authenticity of the gospel message.
REFLECTION AND APPLICATION
Luke 23:49 presents a powerful challenge and encouragement for contemporary believers. In a world that often demands visible success and immediate gratification, this verse calls us to consider the quiet, steadfast act of presence and witness, even when the circumstances are dire, painful, or unpopular. The acquaintances and women at the cross did not possess the power to intervene or change the outcome, yet their unwavering presence was a profound act of love and solidarity. This teaches us that true discipleship is not always about grand gestures or public acclaim, but often about simply "standing afar off, beholding" – remaining faithful, observing God's work even in moments of apparent defeat, and trusting in His ultimate plan. It reminds us that our loyalty to Christ is most tested and most vital during times of suffering and uncertainty. What does it mean for us to stand with Christ when His truth is mocked, His church is persecuted, or His way seems to lead to personal sacrifice? It means enduring, observing, and trusting, knowing that even in the darkest valleys, God is at work, and our faithful presence is a powerful testimony.
Questions for Reflection
FAQ
Why did Jesus' acquaintances and the women stand "afar off" instead of closer to the cross?
Answer: The phrase "stood afar off" (Greek: makróthen) indicates a physical distance, likely for several practical and cultural reasons. Firstly, Roman crucifixions were often guarded by soldiers, and approaching too closely could be dangerous or perceived as a challenge to authority. Secondly, associating too closely with a condemned criminal, especially one executed for sedition, carried significant social stigma and potential legal repercussions in that culture. Furthermore, the scene itself would have been horrific and chaotic, making a closer approach difficult. Despite the distance, their presence was a profound act of courage and loyalty, demonstrating that they remained committed to Jesus even in His moment of ultimate humiliation and suffering. Their "beholding" from a distance was an active, sorrowful observation, not a casual glance.
CHRIST-CENTERED FULFILLMENT
Luke 23:49, by highlighting the faithful witnesses at the cross, profoundly foreshadows the enduring nature of Christ's redemptive work and the birth of His church. The very act of "beholding these things" by His acquaintances and the women from Galilee positions them as the initial recipients of the gospel's ultimate truth: that the suffering and death of Jesus were not a defeat, but the necessary fulfillment of God's plan for salvation. Their witness at the cross becomes the foundation for their later witness to the resurrection, transforming their sorrow into joy and their despair into hope. These faithful few, especially the women, would become the first evangelists of the risen Christ, carrying the message from Jerusalem to the ends of the earth (Acts 1:8). Their steadfastness at the cross anticipates the unwavering faith of the church, which is called to stand firm in Christ, even amidst trials and persecution, knowing that His sacrifice has secured eternal victory. Just as they beheld the Lamb of God who takes away the sin of the world (John 1:29), so too the church is called to continually fix its eyes on Jesus, the author and perfecter of our faith (Hebrews 12:2), who endured the cross for the joy set before Him. Their quiet, sorrowful vigil at Golgotha becomes a powerful symbol of the church's enduring hope in the finished work of Christ, a work that conquers sin and death, and promises eternal life to all who believe (Romans 6:23).