Jesus’ Death on the Cross

Wright, Tom. Luke for Everyone (New Testament for Everyone) (p. 285,285-287,287-288). SPCK. Kindle Edition.

It really happened. It wasn’t a mistake. We didn’t get it wrong. It’s true. You can rely on it. This is the main emphasis of Luke’s account of Jesus’ death and burial.

He began his book by telling ‘Theophilus’ that he could rely on these facts, and now that the most vital one is before us he presents his witnesses one by one. The centurion saw what happened, and made his comment. The crowds standing by saw what happened, and went home shocked and sad. Jesus’ followers, not least the women, were standing at some distance, but they too saw what had happened. Then the burial: again, the women saw what happened, and how the body was laid out. Evidence. Eyewitnesses. This is what Luke promised, and this is what he’s now giving us.

But it’s not just the fact of Jesus’ death and burial that Luke is interested in at this point. He is equally clear that Jesus died an innocent, righteous man. In Mark’s gospel, the centurion in charge of the execution squad declares that Jesus really was God’s son. In Luke, his comment is equally positive but slanted in a different direction: he really was innocent, he was in the right, he was a victim not a villain, he didn’t deserve to die. Just in case anyone in Luke’s audience, perhaps an educated Roman, might comment that if Roman justice executed Jesus then there must have been some reason, Luke presents his Roman witness to make it clear, as he will do in Acts in relation to Paul, that Jesus was not guilty, that he had done nothing worthy of death. This was not, of course, the first Roman centurion to look with faith at Jesus (see 7.2–10); Luke, naturally, wants his likely audience to identify with men like this, Romans with their feet on the ground, not people to be taken in by some religious trickster.

The third thing he is anxious to get across in this passage is that the people associated with Jesus’ burial were, like the minor characters Elisabeth and Zechariah at the start of the gospel, good and law-abiding Jews. Joseph is a member of the council, though Luke of course insists that he had not agreed with the verdict they had reached on Jesus. The women, eager as they are to anoint Jesus’ body, didn’t have time to do it on the Friday night, because the sabbath began at sunset and they were rightly going to observe it. It would be Sunday morning before they could return, and Luke has made sure that we know they will go to the right tomb.

He has also explained enough about the burial for first-century readers to understand another important part of the story. Jewish burial customs varied considerably, but in this case the burial was to be in two stages. First, the body would be laid on a ledge in a cave, in this case a man-made one (though many natural caves were used for the same purpose). It would be wrapped up, with spices and ointments to cover the smell of rotting flesh. The expense this would incur was necessary because the tomb would be used again, perhaps several times, in the coming months before decay was complete; other bodies would be placed on other ledges. When all the flesh had rotted away, the remaining bones would be reverently collected and placed in a small ossuary, a bone-box. Unlike modern Western burials, therefore (and of course quite unlike cremations), an initial burial of this sort marked a stage on the road of saying a farewell, not the end of that road. Luke doesn’t tell us, but he assumes we know, that tombs like this were shut with a large rolling stone across the door (see 24.2).

Hence the importance of knowing which tomb it was. Hence, too, the importance of our being told that it was a new tomb which had never been used before. Jesus’ body was the only one in it. There was no chance of a mistake, as there might have been had there been three or four bodies, at different stages of decomposition, on various shelves in a dark cave.

So Luke’s story of Jesus’ death and burial is already looking forward, quite naturally, to the main purpose of the gospel: to announce to the watching Gentile world the most basic facts about Jesus. It is vital that we know that the one who died and was buried (and, in the next chapter, rose again) was the one who did and said the things described earlier in the gospel. But it is more vital still that we know that the one who announced God’s kingdom, and lived out its reality, with its solemn warnings and its lavish celebrations, was then crucified, dead and buried. He takes with him into the tomb the hopes and fears of Israel and the world, and as far as Luke is concerned they belong to him still.

If Jesus had simply been a great prophet, his violent death would not have presented his followers with a theological problem. Many prophets died cruel deaths, and were venerated as martyrs. But Jesus’ followers believed he was not just a prophet, but the Messiah; and nobody expected the Messiah to die at the hands of the pagans. He was supposed to defeat them, not to succumb to their violence. The crucifixion might have made Jesus a great martyr, or sealed his career as a great prophet, but by itself it meant that he could not have been God’s anointed, the Messiah.

So if Jesus had remained in the tomb, he would have been regarded by everybody, including his own followers, as a false Messiah, and the court would have been right to decide that he was leading the people astray. In addition, if Jerusalem remained unjudged, still standing for centuries to come, he would have been seen as a false prophet, for all his noble death. But already in this story there are signs of what is to come. In the midst of the darkness, the darkness which is both spiritual (22.53) and actual, the Temple veil is torn in two, symbolizing the judgment that will come on the city, the system and the Temple itself that has rejected Jesus and his kingdom-message. Out of the darkness comes Jesus’ cry of resignation, entrusting his spirit to his Father. And then, before any suggestion of Easter, the centurion speaks for all who, Luke hopes, will come to see in this crucifixion not just another messy death but the hope of the world: this man really was innocent.

Here the narrative pauses, poised and ready for the extra-ordinary things that will happen next.

Henry, M., & Scott, T. (1997). Matthew Henry’s Concise Commentary (Lk 23:44–50). Oak Harbor, WA: Logos Research Systems.

Verses 44–49
We have here the death of Christ magnified by the wonders that attended it, and his death explained by the words with which he breathed out his soul. He was willing to offer himself. Let us seek to glorify God by true repentance and conversion; by protesting against those who crucify the Saviour; by a sober, righteous, and godly life; and by employing our talents in the service of Him who died for us and rose again.

Verses 50–56
Many, though they do not make any show in outward profession, yet, like Joseph of Arimathea, will be far more ready to do real service, when there is occasion, than others who make a greater noise. Christ was buried in haste, because the sabbath drew on. Weeping must not hinder sowing. Though they were in tears for the death of their Lord, yet they must prepare to keep holy the sabbath. When the sabbath draws on, there must be preparation. Our worldly affairs must be so ordered, that they may not hinder us from our sabbath work; and our holy affections so stirred up, that they may carry us on in it. In whatever business we engage, or however our hearts may be affected, let us never fail to get ready for, and to keep holy, the day of sacred rest, which is the Lord’s day.

Liefeld, W. L. (1984). Luke. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, pp. 1045–1046). Grand Rapids, MI: Zondervan Publishing House.

10. Jesus’ death (23:44–49)

44–46 Luke refrains from giving a precise time (“about the sixth hour,” v. 44; cf. “about eight days,” 9:28) but does imply by the word ede (“already”; NIV, “now”) that the preceding events had filled the morning. Time was less precisely noted in those days, which may help explain some apparent differences between the Gospels. Matthew, Mark, and Luke agree that there was darkness from about the sixth hour to the ninth, i.e., from noon to three o’clock. The whole “land” (gē) could refer to all the “land” of Israel or, possibly, to the local area only. Luke does not say what caused the sun’s light to fail (v. 45; cf. Notes); nor does he say what significance should be given this fact, recorded in all three Synoptics. Certainly it emphasized the somberness of the event; some think it was to symbolize, or possibly to veil, the judgment endured on our behalf by Christ. Hendriksen (p. 1035) lists a number of Scriptures that link darkness with God’s judgment.
Like Matthew and Mark, Luke states that the temple curtain was torn apart. This curtain was doubtless the one separating the Holy Place from the inner Most Holy Place (Exod 26:31–33). It might be argued that the word refers to the curtain at the entrance to the Holy Place (Exod 26:36–37), which would have been visible to passersby. The LXX uses the same word Luke does (katapetasma) for the curtain in each location. But in this extraordinary circumstance, which would have been accompanied by the sound of the tearing, the priests would have been aware of what had happened even if it had occurred inside the Holy Place. Such questions cannot be settled by typology. Neither can we ignore the allusion to this in Hebrews 10:19–22, where the veil can only be the one hiding the Holy of Holies. Access to the most holy God is now open through the death of Christ.
Normally a person in the last stages of crucifixion would not have the strength to speak beyond a weak groan, but each synoptic Gospel says that Jesus spoke with a “loud voice” (v. 46). Jesus’ words are from Psalm 31:5 (LXX 30:6), which was used by the Jews as an evening prayer. To the Christian reader who knows that Jesus’ death was a voluntary act, they are beautifully appropriate. All four Gospels describe Jesus’ moment of death in terse, restrained words.

47–49 All three Synoptics call on the centurion (v. 47) as a witness to Jesus’ uniqueness. To the modern reader, Luke’s words “a righteous man” (anthrōpos … dikaios) may seem less significant than “Son of God” in Matthew 27:54 and Mark 15:39. The emphasis in Luke is on Jesus’ innocence (cf. v. 22 and comment); so this form of the saying is appropriate. Also the term “Son of God” might have been misunderstood by Luke’s largely Gentile readership, as it was not unusual for pagans to use such terminology with a different meaning. The “people” referred to in v. 48 are not the laos, who are so significant in Luke, but the ochloi (“crowds”), a mixed group. They were deeply affected, as were Jesus’ own followers, who endured their inexpressible grief standing at a distance. Luke’s Gospel does not name the women (v. 49), as do all the other Gospels at this point, probably because he had named some of them in 8:3. All the Synoptics say that the women stood at a distance (cf. Ps 38:11).

Notes

45 Τοῦ ἡλίου ἐκλιπόντος (tou hēliou eklipontos, “the sun stopped shining”) need not mean that the sun went through an eclipse. While the verb (our English word “eclipse” comes from it) can mean that, it can also mean any darkening or fading of the light. It is the same word Jesus used in his prayer for Peter’s faith not to disappear (22:32). It may be that copyists used the variant ἐσκοτίσθη (eskotisthē, “was darkened”) to avoid the idea of an eclipse. P75 א B retain a form of ἐκλείπω (ekleipō), while A and others have eskotisthē.

Bock, Darrell L.. Luke : 2 Volumes (Baker Exegetical Commentary on the New Testament): 3 (pp. 2308,2331-2332,2332-2335,2335-2338,2338-2341,2341-2342,2347,2347-2348,2348-2350,2350-2352,2353-2355,2355-2356). Baker Publishing Group. Kindle Edition.

d. Jesus’ death (23: 44– 49)

i. Cosmic signs (23: 44– 45)

ii. Jesus’ final words: a prayer of trust (23: 46)

iii. A centurion’s remark and the crowd’s mourning (23: 47– 48)

iv. The disciples and women watch (23: 49)

d. Jesus’ Death (23: 44– 49)

i. Cosmic Signs (23: 44– 45)

[23: 44] As the crucifixion proceeds, the heavens begin to comment. The crucifixion began at the third hour (9: 00 A.M.; Mark 15: 25); at about[ 24] the sixth hour (midday), darkness fell over the entire land and lasted until the ninth hour (3: 00 P.M.).[ 25] The Gospel of Peter 5.15 (Schneemelcher 1991– 92: 1.223) also describes this phenomenon, saying that darkness held sway over all Judea and that the people feared lest the sun set while Jesus was alive.

The darkness recalls an eschatological motif from the judgment imagery of the day of the Lord (Amos 8: 9; Joel 2: 10; 2: 30– 31 [3: 3– 4 MT]; Zeph. 1: 15; Fitzmyer 1985: 1517). Given this background, these heavenly portents signal the significance of the events surrounding Jesus’ death. An eschatologically significant time of judgment is present. God is watching and signaling his presence. The day-of-the-Lord imagery is not, however, consummated here, since in Acts 2: 16– 18 the day of the Lord is seen as something that still approaches, rather than something that had been fulfilled at the cross. It is questioned whether the Gentiles in Luke’s audience would appreciate such imagery. R. Brown’s reading (1994: 1042– 43) of the darkness as a theological symbol in contrast to Jesus as light (Luke 1: 78– 79) is probably correct, though such a view need not exclude judgment. Brown also ties darkness to the Greek motif of signs at the death of a great person (Plutarch, Romulus 27.6; Plutarch, Caesar 69.4; Ovid, Fasti 2.493; Cicero, Republic 6.22 §24; Pliny, Natural History 2.30 §98; Grández 1989). Such background is not limited to Greco-Roman contexts, for the theistic Jewish culture also saw divinity active in all events (for the historicity debate, see the exegesis of 23: 45). A foreboding mix of cosmic responses surround the cross.

Mark 15: 33 is almost exact: he notes the time with the genitive absolute καὶ γενομένης (kai genomenēs, and when [the sixth hour] came), while Luke has the paratactic καὶ ἦν ἤδη ὡσεί (kai ēn ēdē hōsei, and it was already about). Matthew 27: 45 starts with ἀπὸ δέ (apo de, but from) and also uses a different phrase to describe how the darkness covers the whole earth: ἐπὶ πᾶσαν (epi pasan, over all) versus Mark’s and Luke’s ἐϕʼ ὅλην (eph’ holēn, upon the whole).

[23: 45] The sun was “failing” (ἐκλείπω, ekleipō; BAGD 242; BAA 488; elsewhere in the NT only at Luke 16: 9; 22: 32; Heb. 1: 12). The debate whether this was an eclipse stretches back to the third century (Arndt 1956: 472– 73; Plummer 1896: 537; defended by Tertullian, Apology 21). Many regard this remark as legendary because an eclipse is impossible at full moon (Luce 1933: 352; Creed 1930: 288).[ 26] Conzelmann (TDNT 7: 439) argues that the details were added to impart a salvific significance to the event, but Fitzmyer (1985: 1518– 19) correctly notes that this imagery has no such motif. Others suggest that a Mediterranean wind, a sirocco, was capable of darkening the sun (Fitzmyer 1985: 1518; Marshall 1978: 875; G. R. Driver 1965: 331– 37). Plummer (1896: 536) says more directly that the events may be attributed “either to a supernatural cause or to a providential coincidence.” Such portents were common in Judaism and the ancient world (Fitzmyer 1985: 1518).[ 27] Their real presence is the reason some bystanders change their view of the event.

The darkness parallels the day-of-the-Lord imagery in the previous verse. This event is part of God’s working; the signs picture judgment, as well as the temporary prevailing of darkness. The heavenly testimony combines with the ripping of the temple curtain to give a twofold sign from creation that Jesus’ death is important in God’s plan. Citing Caird (1980: 213– 14), Fitzmyer (1985: 1513, 1517) holds that the cosmic portents in Mark’s version are intended to be only symbolic. This explanation seems unlikely since in the Synoptic accounts the spectators at the crucifixion are impressed by the testimony of the cosmic events. What else would lead to the reflections by the thief on the cross and the Roman centurion? These details are intended historically and literally (Nolland 1993b: 1156). Luke portrays Jesus’ death as a public event that impressed a variety of people in a variety of ways.

Only Luke reports here the rending of the temple veil, which was made of fine Babylonian cloth of blue, scarlet, and purple (Matt. 27: 51 = Mark 15: 38 has it slightly later in the crucifixion account; Ellis 1974: 269; Jeremias 1969: 37; Josephus, Jewish War 5.5.4– 5 §§ 207– 21). Καταπέτασμα (katapetasma) is ambiguous (BAGD 416; BAA 845– 46), however, since it is used of both the curtain that protected the Holy of Holies (Lev. 21: 23; 24: 3; Josephus, Jewish War 5.5.5 §219) and the curtain that separated the temple from the outer court (Exod. 26: 37; 38: 18; Num. 3: 26; Josephus, Jewish War 5.5.4 §212). Many believe that καταπέτασμα refers to the inner curtain, because another term (κάλυμμα, kalymma; BAGD 400– 401; BAA 813– 14) is also used for the outer curtain (Exod. 27: 16; Num. 3: 25; Plummer 1896: 537– 38; Arndt 1956: 473; Ellis 1974: 269; C. Schneider, TDNT 3: 629).[ 28] Others argue that the public nature of this phenomenon would require that καταπέτασμα refer here to the outer curtain (Klostermann 1929: 227; Marshall 1978: 875; Fitzmyer 1985: 1518; Michel, TDNT 4: 885 n. 21; Pelletier 1955; Pelletier 1958; Benoit 1969: 201; G. R. Driver 1965: 335– 36). This argument is not entirely compelling, for the priests could have reported that the inner curtain was torn. A Jewish tradition about a similar event, along with the mysterious opening of the temple doors, is similarly ambiguous.[ 29] The tearing of either curtain would make the point that God is at work. It is slightly more likely that the outer curtain is meant, since the other signs associated with Jesus’ death are so public.

The significance of the curtain’s tearing operates at numerous levels (Ellis 1974: 268):

In association with the other signs, it pictures a time of judgment tied to the eschatological acts of God (R. Brown 1994: 1003– 7).
It suggests the judgment that is coming on the temple (21: 5– 38; SB 1: 1045). J. Green (1991) challenges this view by noting that the emphasis is not on the predicted judgment, but on the temple’s cessation as the center of God’s activity. In Green’s view, the curtain’s tearing signifies the end of the temple’s dominant role as a sacred symbol.
It suggests that Jesus opens the doors to paradise (23: 43). Sylva’s variation (1986) of this view argues that it pictures heaven’s open communion with Jesus (also Nolland 1993b: 1157– 58).
A combination view is also possible. The association with paradise is likely because Jesus’ death suggests that it is no longer necessary to worship God in the temple (Luke 19: 45– 20: 18; John 4: 21– 24; Heb. 9– 10). Perhaps the act should not be seen anthropologically, but in terms of theology proper. God is pictured coming out of his temple to reach out to all, he cannot be contained within it (Acts 7: 45– 50), and so Jesus’ death represents the ultimate opening up of the way to God (Luke 5: 31– 32; 15: 1– 32; 19: 10). The emphasis is not on atonement (as in Heb. 9– 10), but on God’s access to people.

Views 2 (specifically Green’s approach) and 4 have the most merit.

As with the previous portent, some argue that the veil rending is a legendary detail. Others note that the same sirocco that darkened the sun could also have torn the temple curtain. Plummer’s appeal (1896: 536) to supernatural causes or providential coincidence applies here as well. Luke has something definite in mind, not something fabricated or purely symbolic (against Nolland 1993b: 1158). Placed in such a cosmically active context, a mere symbolic assertion of the temple-veil rending is unlikely.

Luke has this text earlier than the parallels in Matt. 27: 51– 53 = Mark 15: 38, which mention the curtain rending after Jesus dies. Arndt (1956: 473) regards the Lucan arrangement as topical so as to place all the cosmic portents together. Matthew and Mark both speak of the curtain’s being ripped in two from top to bottom. All the Synoptics use the same ambiguous term to refer to the veil. Luke omits any reference to speculation that Jesus called for Elijah. These stylistic and editorial differences allow the accounts to complement one another.

ii. Jesus’ Final Words: A Prayer of Trust (23: 46)

[23: 46] Jesus dies with a cry of faith. Luke notes that he cries out in a loud voice as he makes his final statement (Marshall 1978: 875; Fitzmyer 1985: 1519; Plummer 1896: 538).[ 30] The Synoptic parallels also note this cry: κράξας ϕωνῇ μεγάλῃ (kraxas phōnē megalē, cried out in a loud voice; Matt. 27: 50) and ἀϕεὶς ϕωνὴν μεγάλην (apheis phōnēn megalēn, uttered a loud cry; Mark 15: 37). Matthew and Mark do not, however, detail the content of this second cry. They both note earlier that Ps. 22: 1 [22: 2 MT] was the content of Jesus’ first cry, but here they only note the second cry without giving its content. Luke alone supplies content, though John 19: 30 has a short remark: “It is finished” (τετέλεσται, tetelestai).[ 31]

Jesus’ final words in Luke before his death come from Ps. 31: 5 [31: 6 MT]. In the original psalm, the remarks are the prayer of a righteous sufferer who wishes to be delivered from his enemies and expresses trust that his fate is in God’s hands. Jesus’ remarks are an expression of righteous faith. The use of the psalm is typico-prophetic: Jesus is the righteous sufferer par excellence. As he faces death, he expresses his trust that God will care for him. In fact, this is a call to resurrect him. Acts 2: 27– 28, 31 and 13: 35– 36 appeal to Ps. 16 to develop what happened to Jesus upon his death (Neyrey 1985: 151– 53). Jesus had made numerous predictions of his resurrection (Luke 9: 22; 18: 33; 22: 69; 23: 43). This promise is alluded to later in 24: 7, 26, 44, 46, and Paul also alludes to it when he says that he is on trial for the hope of resurrection from the dead (Acts 23: 6; 24: 15; 26: 6, 8). Jesus’ prayer of trust is thus an expression of submission to God’s will, in which Jesus expresses faith that God will deliver him. Jesus is a model of the dying righteous one who can rest in God. Such hope is also expressed by Stephen in Acts 7: 59, whose death mirrors that of Jesus (also 1 Pet. 4: 19).

The prayer contains an address and a statement of faith. The address πάτερ (pater, Father) is frequent in Luke (10: 21; 11: 2; 22: 42; 23: 34) and shows the special familial appeal that Jesus makes. Jesus is giving over his spirit to God’s care.[ 32] Χείρ (cheir, hand) indicates God’s care (John 10: 29; Acts 4: 28, 30; 1 Pet. 5: 6; BAGD 880 §2aβ; BAA 1756 §2aβ). Interestingly, Ps. 31 was used in later Judaism as an evening prayer. God was asked to care for and protect during sleep (b. Ber. 5a; SB 2: 269; Marshall 1978: 876; Jeremias 1926a: 126 n. 3). Jesus submits to his death. He “sleeps” and leaves his vindication to God.

With this hope, Jesus dies. Luke and Mark 15: 37 both use the euphemistic ἐκπνέω (ekpneō, to breathe out, expire; BAGD 244; BAA 492; Josephus, Antiquities 12.9.1 §357), while Matt. 27: 50 has ἀϕῆκεν τὸ πνεῦμα (aphēken to pneuma, he yielded his spirit) and John 19: 30 has παρέδωκεν τὸ πνεῦμα (paredōken to pneuma, he gave up his spirit). Luke notes that death followed this last utterance. It is after this that Matt. 27: 51– 53 = Mark 15: 38 describes the veil’s rending. Matthew also uniquely records that an earthquake took place when Jesus died and many saints were subsequently resurrected. Luke’s use of Ps. 31 probably reflects an additional source, as do the unique Matthean details (“ a pre-Lukan impulse” according to Nolland 1993b: 1158).

iii. A Centurion’s Remark and the Crowd’s Mourning (23: 47– 48)

[23: 47] A centurion watches all that takes place. The title ἑκατοντάρχης (hekatontarchēs) describes the Roman soldier in charge of the crucifixion and indicates that he led a group of one hundred soldiers (also Luke 7: 2, 6). Matthew 27: 54 has the related ἑκατόνταρχος (hekatontarchos), while Mark 15: 39 has the Latin equivalent ὁ κεντυρίων (ho kentyriōn), from which we get our term centurion (BDR §5.1a. 3). Recension B of the Acts of Pilate 11.2 gives the centurion’s name as Loginus, which means “soldier with a spear,” a detail that alludes to John 19: 34 (Fitzmyer 1985: 1519; Plummer 1896: 539). As the centurion sees what has happened, he praises (δοξάζω, doxazō) God.[ 33]

Upon observing what has happened, the centurion utters the scene’s final remark, which functions as a judgment over the events. The remark is significant because it comes from a Gentile. The centurion declares that Jesus was δίκαιος (dikaios; BAGD 196 §3; BAA 394 §3; eleven times in Luke and six times in Acts). Δίκαιος normally means “righteous” (Nolland 1993b: 1158– 59), but it can also mean “innocent” (Prov. 6: 17; Joel 3: 19 [4: 19 LXX]; Jon. 1: 14; Matt. 23: 35; 27: 19; James 5: 6; 1 Pet. 3: 18; Plummer 1896: 539; Fitzmyer 1985: 1520; Marshall 1978: 876). In this legal context, the more natural meaning is “innocent,” since numerous confessions of Jesus’ innocence have preceded this scene (Luke 23: 4, 14, 22, 41; Kilpatrick 1942). R. Brown (1994: 1163– 67) prefers “just” (i.e., righteous), which he correctly notes entails innocence. Brown posits three reasons for Luke’s change of Mark (or Matthew): (1) an allusion to Ps. 31: 18 [31: 19 MT], (2) the use of the title Righteous One in the church (cf. Isa. 53: 11; Jer. 23: 5; Zech. 9: 9), and (3) the correspondence to Luke’s portrayal of Jesus in the earlier trial scene. But if the earlier declarations of innocence are the point, then an emphasis on Jesus’ being innocent is central. The centurion’s verdict affirms Jesus’ character and the execution’s injustice. Jesus is an innocent sufferer (a theme developed in Acts 3: 14; 7: 52; 13: 28; 22: 14; Neyrey 1985: 100). This seventh confession of innocence is the ultimate commentary on these events (cf. Luke 23: 4, 14, 15 [twice], 22, 41). Jesus, not his executioners, stands before God without blame.

Luke’s rendering of the remark is slightly simplified from Matt. 27: 54 = Mark 15: 39. Matthew’s longer account notes that the centurion is not alone: other soldiers kept watch with him over Jesus, saw the earthquake, and were filled with awe. Mark notes only the centurion, who faced Jesus and saw him breathe his last. Matthew and Mark agree on what is said (though Matthew has it as a group confession): “Truly this (man) was the Son of God.” For a Gentile, in this setting this statement probably has a functional, regal meaning instead of an ontological force. The soldiers accept Jesus’ claims of sonship because of the signs accompanying his death. He is uniquely related to God and is his representative to the people. Pilate’s inscription above the cross is true.

It is possible that Luke has rendered the centurion’s remark in a more summarizing form, either because the expression Son of God would not mean anything to his audience or because it might be misunderstood to indicate that Jesus was a son of God (Schweizer, TDNT 8: 381, prefers the latter). Conversely, Matthew and Mark might have rendered the result of what it means to regard Jesus as innocent. Perhaps several statements were said, especially given the multiple audience (noted by Matthew). The most likely choice, given Luke’s preference for the term δίκαιος, is that he explicitly explains the force of the centurion’s confession. If Jesus is confessed as Son of God, he is clearly innocent and has suffered unjustly— a theme that Luke develops more than the other Synoptics. Thus, the final note about Jesus’ death is that he died as an innocent. He suffered unjustly at the hands of humans. He was whom he claimed to be— the King of the Jews, the Christ of God. A Gentile sensitive to the heavenly portents understands God’s testimony. Many others had opinions about Jesus, but God’s testimony is what counts. The centurion pictures a person sensitive and open to God’s work.

[23: 48] The crowd (ὄχλοι, ochloi) now seems to reconsider its earlier decision to press for Jesus’ death. The group mentioned here is simply the “gathered” (συμπαραγίνομαι, symparaginomai; BAGD 779; BAA 1554; a NT hapax legomenon) crowd, so some may not be the same group that pressed for Jesus’ death in 23: 18, 21, 23. Luke 23: 35 also used θεωρέω (theōreō, to watch; BAGD 360 §1; BAA 731; BDR §101.32; elsewhere in Luke at 10: 18; 14: 29; 21: 6; 24: 37, 39) to note the people who watched these happenings. There were many witnesses to this public event, meaning that many could later describe what took place. These people see the signs and perhaps hear the centurion’s reaction.

These events produce mourning over Jesus’ death as the crowd observes the “spectacle” (θεωρία, theōria, a NT hapax legomenon; BAGD 360; BAA 732; Dan. 5: 7; 2 Macc. 5: 26; 15: 12; 3 Macc. 5: 24), the array of crucifixion events. Mourning is reflected in the beating of the breast (τύπτω, typtō; BAGD 830; BAA 1655; Stählin, TDNT 3: 849). The same idiom appears in Luke 18: 13, where the tax collector approached God in a mood of contrition (also Josephus, Antiquities 7.10.5 §252). Sorrow probably results from recognition of the divine signs, which indicate that someone of significance has died. This is not a routine mourning of death. Similar reflection comes from another crowd in Acts 2: 37– 38 (Ernst 1977: 640). The remarks suggest that this crowd has been moved by the events. They may be seeking mercy for what has taken place. Some taking a close look at Jesus may change their minds about him. They regret what has taken place to the Innocent One, a view that sees their previous call for his death as wrong. (I see more involved here than Nolland’s overtones [1993b: 1159] of regret, which is less precise than guilt and contrition.)

After the events are finished, the crowd returns. Because many pilgrims are present in the city, Luke uses the intransitive ὑποστρέϕω (hypostrephō, to return) and does not say “returned home.” The pilgrims returned to where they were staying to celebrate the Passover. Jesus’ death went from being desired to being regretted.

iv. The Disciples and Women Watch (23: 49)

[23: 49] Two other groups watching the events are listed separately because they are distinct from the crowd, having traveled with Jesus. First are those who knew him (Marshall 1978: 877).[ 34] This is an oblique way to refer to the disciples, who apparently did not feel safe since they stand and observe events “from a distance” (ἀπὸ μακρόθεν, apo makrothen). This seems to be a group broader than the Twelve (now eleven), since Luke can identify the more narrow group specifically by name (e.g., Acts 1: 13– 14). Second are the women who followed Jesus from Galilee.[ 35] This is a different group of women than those in 23: 27. Some of these women were mentioned in 8: 1– 3, and others will be noted in 24: 10 (Fitzmyer 1985: 1520– 21). They had stayed faithful to Jesus and now stood to see all that was happening (ὁρῶσαι, horōsai, is a purpose participle: “so that they could see”; BDR §418.4.5).

The double grouping of Luke’s text differs from Matt. 27: 55– 56 = Mark 15: 40– 41 = John 19: 25– 27. All the Synoptics use the phrase ἀπὸ μακρόθεν to show that the women are some distance from the events. Noting that these women are from Galilee, Matthew names three of them: Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee. Noting that many others also watched, Mark names Mary Magdalene, Mary the mother of James the younger and Joses, and Salome. Matthew and Mark are close verbally, sharing nineteen terms. Luke is more of a summary, except for the additional note that some friends were with the women (Marshall 1978: 877 sees a different source for Luke). John speaks of two people standing by the cross: Jesus’ mother and the “disciple whom he (Jesus) loved,” probably John himself. Jesus places his mother in John’s care, a detail unique to John.

8. Burial (23: 50– 56)

Jesus’ faithful followers are active as the Sabbath approaches. Two groups are singled out: Joseph of Arimathea and a group of women from Galilee. Joseph makes sure that Jesus receives an honorable burial, while the women watch to see where Jesus is laid to rest and then go to prepare spices for his body. Many have rejected Jesus, but a few faithful remain.

The account is a story about Jesus (Fitzmyer 1985: 1524; Bultmann 1963: 274). The outline of Luke 23: 50– 56 is as follows:

a. Joseph (23: 50– 53)

i. Joseph’s character (23: 50– 51)

ii. Joseph’s burial of Jesus (23: 52– 53)

b. Chronological note (23: 54)

c. The women (23: 55– 56)

Some in Israel believe and look for the kingdom. Not everyone in the council condemned Jesus. Some of the faithful gave special care to Jesus’ body. Jesus was laid in an unused tomb; he was buried with honor, not as a criminal. Women watch and prepare spices for the body. Jesus’ followers engage in the pious observance of the Sabbath. The burial means that Jesus’ death was real, not an illusion.

a. Joseph (23: 50– 53)

i. Joseph’s Character (23: 50– 51)

[23: 50] Luke notes that not every Jewish leader sought Jesus’ death. While many “fell” in Israel, some did “rise” (2: 34; Neyrey 1985: 132). Joseph of Arimathea is regarded as a historical figure by even the most skeptical (e.g., Bultmann 1963: 274). A member of the council (βουλευτής, bouleutēs; elsewhere in the NT only at Mark 15: 43), he is good and righteous, which recalls Luke’s earlier descriptions of Zechariah, Elizabeth, Simeon, and Anna (Luke 1: 6– 7; 2: 25– 27, 36– 38; Oepke, TDNT 1: 363). Just as pious figures are involved in Jesus’ birth, so also they are present at his death.

Matthew 27: 57 mentions that Joseph is from Arimathea, that he is rich, and that he is a disciple. Mark 15: 42– 43 notes that Joseph is from Arimathea and that he was looking for the kingdom of God as he took courage and approached Pilate. Mark also says that Joseph is εὐσχήμων (euschēmōn), indicative of either his noble birth (Acts 13: 50; 17: 12) or noble character (Rom. 13: 13; 1 Cor. 7: 35). Creed (1930: 291) and Greeven (TDNT 2: 770– 72) argue that Luke emphasizes the moral sense and Matthew the social sense. But Marshall (1978: 879) correctly wonders if Luke intends to interpret the Marcan term. The phrase’s placement after the name and place suggests that Luke is giving additional points about Joseph. Luke saves the chronological note that Matthew and Mark have here for Luke 23: 54, which according to Marshall (1978: 879) speaks in favor of Luke’s using another source. John 19: 31– 37 narrates the piercing of Jesus’ side. Then John describes Joseph as a secret disciple because he feared the Jews. Joseph now goes public and acts on his association with Jesus. The Gospel of Peter 2.3 (Schneemelcher 1991– 92: 1.223) narrates and expands upon this event: Joseph asks for the body before Jesus dies, and Pilate obtains the body by begging for it from Herod.

[23: 51] Luke continues to describe Joseph, making a parenthetical comment, as the broken οὗτος (houtos, this one) construction shows (Marshall 1978: 879).[ 3] Joseph did not assent to the Sanhedrin’s purpose (βουλή, boulē; elsewhere used by Luke in Luke 7: 30; Acts 2: 23; 4: 28; 5: 38; 13: 36; 20: 27; 27: 12, 42) and action (πρᾶξις, praxis; elsewhere in the NT at Matt. 16: 27; Acts 19: 18; Rom. 8: 13; 12: 4; Col. 3: 9), a phrase introduced by periphrastic ἦν συγκατατεθειμένος (ēn synkatatetheimenos; BAGD 773; BAA 1543; a hapax legomenon; cf. the variant readings in Acts 4: 18 and 15: 12; also Exod. 23: 1, 32). He probably rejected the deal with Judas, the council’s verdict, and their sending Jesus to Pilate (Fitzmyer 1985: 1526; Maurer, TDNT 6: 642– 44; Marshall 1978: 879). Plummer (1896: 541) notes that Joseph must have been absent from the evening trial, which gave a unanimous decision (Mark 14: 64). In Luke’s view, Joseph is a remnant saint, one who is faithful in the midst of the disobedience of others and who participates in the fulfillment of promises made to the nation (Tiede 1988: 426).[ 4]

Joseph is from Arimathea, probably his birthplace or earlier home, since he has a tomb in Jerusalem and serves on the Sanhedrin. All of the Gospels mention the locale in order to prevent confusion with any other Joseph (Matt. 27: 57 = Mark 15: 43 = John 19: 38). The exact location of Arimathea is not certain. Many suggest Ramah (Samuel’s birthplace), which is known as Ramathaimzophim (1 Sam. 1: 1), Rathamin (1 Macc. 11: 34), or Ramathain (Josephus, Antiquities 13.4.9 §127). This town is located about five miles north of Jerusalem. (Another suggestion is Remphis, ten miles northeast of Lydda.)

Joseph is described as a disciple who awaits the kingdom of God (cf. Luke 2: 25, 38). Some argue that this simply means that Joseph held to Jewish eschatological hope and was not necessarily a disciple (Luce 1933: 355; Creed 1930: 291). Arguing that Mark does not present Joseph as a disciple, R. Brown (1994: 1213– 19) cites tradition that the Jews (i.e., Joseph?) buried Jesus (Acts 13: 27– 29; John 19: 31; Gospel of Peter 6.21 [Schneemelcher 1991– 92: 1.224]; Justin Martyr, Dialogue with Trypho 97.1).[ 5] In light of the kingdom hope, however, this limited force is unlikely. Tradition seems clear that Joseph is a disciple (John 19: 38 = Matt. 27: 57; Marshall 1978: 880), though one should not forget that at the time he was part of the Jewish leadership. Asking to bury Jesus’ body fulfills Deut. 21: 22– 23 (cf. Tob. 1: 17– 18; Josephus, Against Apion 2.29 §211). Joseph did not coordinate his effort with the women because he was a secret disciple (John 19: 38).

ii. Joseph’s Burial of Jesus (23: 52– 53)

[23: 52] Luke agrees exactly with Matt. 27: 58a that Joseph asks for Jesus’ body. Mark 15: 43b notes that Joseph took courage, went to Pilate, and asked for the body. Mark describes Joseph’s coming to Pilate with εἰσῆλθεν (eisēlthen, he came in), while Matthew and Luke have προσελθών (proselthōn, coming to). All the Synoptists and John 19: 38 note that Joseph asked for Jesus’ σῶμα (sōma, body) to make it clear that Jesus was physically dead. John notes that Joseph asked to take away (ἄρῃ, arē) the body. Matthew, Mark, and John all note that Pilate accepted the request: in Matthew, Pilate orders the body to be handed over (ἐκέλευσεν ἀποδοθῆναι, ekeleusen apodothēnai); in Mark, after determining from the centurion that Jesus was dead, Pilate grants the body to Joseph (ἐδωρήσατο τὸ πτῶμα τῷ Ἰωσήϕ, edōrēsato to ptōma tō Iōsēph); and in John, Pilate permits him to take it (ἐπέτρεψεν ὁ Πιλᾶτος, epetrepsen ho Pilatos). Some suggest that the body of a political rebel would not likely be released after his death for fear of public turmoil. But Nolland (1993b: 1164) suggests that Pilate acts because (1) he has provincial authority to do so; (2) Joseph’s Sanhedrin membership made him a safe trustee of the body; and (3) the circumstances of Jesus’ death made it unlikely that the release of his body would be exploited to inflame the nation. The remark in Mark suggests that Joseph went to Pilate almost immediately after Jesus’ death, since Pilate is not sure that Jesus is dead yet. Matthew and Mark noted earlier that it was becoming evening (probably somewhere between 3: 00 P.M. and 5: 00 P.M.), which meant that Sabbath was approaching, so the body had to be dealt with quickly or else left until Sunday.

[23: 53] After taking Jesus’ body down from the cross, Joseph wrapped (ἐνετύλιξεν, enetylixen; BAGD 270; BAA 545; elsewhere in the NT only in parallel accounts: Matt. 27: 59 and John 20: 7) it in linen.[ 6] All three Synoptics describe this cloth as σινδών (sindōn; BAGD 751; BAA 1502; R. Brown 1994: 1244– 45; elsewhere in the NT at Matt. 27: 59 = Mark 15: 46 [twice]; 14: 51, 52; cf. Judg. 14: 12– 13; Prov. 31: 24), while John uses ὀθόνιον (othonion; 19: 40; 20: 5, 6, 7) and σουδάριον (soudarion; 20: 7).[ 7] John may have more clothes in view, since his term is plural. Joseph’s work probably means that he cleaned Jesus’ body for burial, thus making himself unclean (m. ʾOhol. 2.2).

In a detail that the Synoptics lack, John 19: 39 mentions that Joseph and Nicodemus anointed Jesus with one hundred pounds of spices, an amount normally reserved for a king. Such anointing was common, though the amount of spices was not (Ellis 1974: 270; Josephus, Antiquities 17.8.3 §199; Jewish War 1.33.9 §673; Jer. 34: 5). The Gospel of Peter 6.24 (Schneemelcher 1991– 92: 1.224) also mentions the customary washing of the body. R. Brown (1994: 1206– 11) discusses the Roman and Jewish customs of burial for a crucified body. Roman policy, when it was compassionate, did not refuse burial to relatives or to anyone who asked for the body (The Digest of Justinian 48.24). Jewish attitudes depended on the nature of the crime, but the situation of Jesus was in Roman hands (for reasons why the release of the body was politically safe, see the exegesis of 23: 52).

Joseph then places Jesus in a tomb (μνῆμα, mnēma; BAGD 524; BAA 1061) hewn from rock (λαξευτός, laxeutos; BAGD 466; BAA 948; BDF §2; BDR §2.2; a NT hapax legomenon; Fitzmyer 1985: 1529). This tomb was probably tunneled into the side of the rock face, with a small doorlike entrance maybe a yard tall (R. Brown 1994: 1247– 48). Brown (p. 1269) suggests a locale north of Jerusalem (i.e., the Old City) like that noted by Josephus for the high priests (Jewish War 5.6.2 §259; 5.7.3 §304), which is possible, given that it was Joseph’s tomb (see Barkay 1986; Bahat 1986; Nolland 1993b: 1165). Luke alone notes that it was a tomb where no one had previously been laid to rest (although Matt. 27: 60 speaks of a new tomb). The traditional location of the tomb in the Church of the Holy Sepulchre dates at least from the fourth century (Cox Evans 1968). The law of Deut. 21: 22– 23 is fulfilled by Joseph’s kind act. Jesus is not buried in dishonor.

b. Chronological Note (23: 54)

[23: 54] Luke makes a chronological note, which the other Synoptics present before discussing Joseph: Matt. 27: 57 simply says it was becoming evening, while Mark 15: 42 records that it already was becoming evening and notes that it was the day before the Sabbath, that is, the Day of Preparation (παρασκευή, paraskeuē; BAGD 622; BAA 1257; Matt. 27: 62; Mark 15: 42; John 19: 14, 31, 42; Josephus, Antiquities 16.6.2 §163; CD 10.14– 17). The Day of Preparation is so called because it was the day before the start of a feast or the Sabbath when everything had to be made ready so that one could rest. In this case, both the feast day and the Sabbath come together, but Luke has related it to the Sabbath, as the following phrase makes clear. Luke clearly portrays the disciples as faithful in their preparation to rest on the Sabbath.[ 8] After noting the time, Luke turns to the activity of some women who watched where Jesus was laid.

c. The Women (23: 55– 56)

[23: 55] Joseph did not act in secret. Some Galilean women (cf. 23: 49) followed (κατακολουθέω, katakoloutheō; BAGD 412; BAA 836; elsewhere in the NT only at Acts 16: 17; cf. Jer. 17: 16; Dan. 9: 10; 1 Macc. 6: 23) Joseph as he placed Jesus’ body in the tomb (Plummer 1896: 543).[ 9] Creed (1930: 292) argues that Luke has a large group of women in mind, but this is not certain, since 24: 10 names only three women who went to the tomb: Mary Magdalene, Joanna, and Mary mother of James.[ 10] While this passage also mentions “others with them,” it does not seem that the additional number is large. Luke specifies that these women were from Galilee (on the periphrasis, see BDR §339.2b. 9) and that they see the tomb. Luke’s θεάομαι (theaomai, to watch; BAGD 353; BAA 717; BDR §353.3.4) differs from Mark 15: 47’ s θεωρέω (theōreō, to observe; BAGD 360; BAA 731). Mark makes the point that they watched where (ποῦ, pou) Jesus was laid, while Luke speaks of their watching how (ὡς, hōs) the body was laid (BDR §396.1.4). Luke speaks generally of women, Mark mentions Mary Magdalene and Mary mother of Joses, and Matt. 27: 61 speaks of Mary Magdalene and the other Mary. Matthew uses a term unique to him among the Synoptic portrayals of the passion: τάϕος (taphos, sepulcher; BAGD 806; BAA 1608; Matt. 23: 27, 29; 27: 61, 64, 66; 28: 1; Rom. 3: 13; Gospel of Peter 6.24; 8.31; 9.36– 37; 10.39; 11.45; 13.55 [Schneemelcher 1991– 92: 1.224– 25]).

[23: 56] The women return to their home and prepare to anoint Jesus’ body after the Sabbath with a variety of perfumes (μύρον, myron; BAGD 529; BAA 1072; Josephus, Antiquities 19.9.1 §358) and spices (ἄρωμα, arōma; BAGD 114; BAA 228). Myrrh is probably a perfumed oil. The Jews did not embalm, so the spices and perfumes help to calm death’s stench and slow decomposition (Michaelis, TDNT 4: 801 and TDNT 7: 458; SB 2: 53). Luke mentions this preparation slightly earlier than Mark 16: 1, which indicates that the women purchased spices after the Sabbath. Mark may have compressed the timing since the use of the spices did not occur until Sunday. On the other hand, Luke may have compressed the account thus giving the impression that the preparation occurs after the Sabbath while really only setting up a transition to the resurrection (Marshall 1978: 881). There is no way to be sure. It is not impossible that the women went with already prepared spices and also obtained some on the way. More likely the women bought spices twice. Certainly their devotion to the Lord caused them to be generous in their care. Plummer (1896: 543) argues that Mark has this journey take place on Saturday evening, while Danker (1988: 385) correctly notes that the morning after the Sabbath is meant, that is, Sunday morning. These women clearly did not anticipate a resurrection.

In making the transition to resurrection, only Luke speaks of the women resting (ἡσυχάζω, hēsychazō) on the Sabbath (BAGD 349; BAA 707; elsewhere in the NT at Luke 14: 4; Acts 11: 18; 21: 14; 1 Thess. 4: 11). The women are pious and obey the Mosaic law. Fitzmyer (1985: 1530) notes that m. Šab. 23.5 allowed people to prepare materials for the dead on the Sabbath, but there is also a contrary tradition that prevents taking “sufficient oil to anoint the smallest member” (m. Šab. 8.1). Luke, however, seems to suggest that the women did nothing on the Sabbath. They planned to care for the body first thing on Sunday morning, as soon as allowable according to Mosaic law.

Summary

Luke 23: 50– 56 shows the care that Jesus’ body receives. Jesus dies as a criminal, but is buried in honor. Joseph is a faithful disciple who honors his Lord: he asks for Jesus’ body, donates a new tomb as a resting place, and cares for the body as the law prescribed. Others also will honor the Lord. The women prepare to anoint the body with spices on Sunday, but on the Sabbath they honor the law by resting. Those who follow Jesus are pious people who serve God faithfully. The reader is to note the respect shown to Jesus and the effort made to give him care. The Sabbath rest serves as a transition into the resurrection.

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