Luke xxiii. 34.
Editorial footnote · Against Heresies, Book 3, Preface or unspecified section · Original source
Testimonia — Early Christian Bible Commentary
Luke 23
1The whole company of them rose up and brought him before Pilate.
2They began to accuse him, saying, “We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king.”
3Pilate asked him, “Are you the King of the Jews?” He answered him, “So you say.”
4Pilate said to the chief priests and the multitudes, “I find no basis for a charge against this man.”
5But they insisted, saying, “He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place.”
6But when Pilate heard Galilee mentioned, he asked if the man was a Galilean.
7When he found out that he was in Herod’s jurisdiction, he sent him to Herod, who was also in Jerusalem during those days.
8Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him.
9He questioned him with many words, but he gave no answers.
10The chief priests and the scribes stood, vehemently accusing him.
11Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate.
12Herod and Pilate became friends with each other that very day, for before that they were enemies with each other.
13Pilate called together the chief priests, the rulers, and the people,
14and said to them, “You brought this man to me as one that perverts the people, and behold, having examined him before you, I found no basis for a charge against this man concerning those things of which you accuse him.
15Neither has Herod, for I sent you to him, and see, nothing worthy of death has been done by him.
16I will therefore chastise him and release him.”
17Now he had to release one prisoner to them at the feast.
18But they all cried out together, saying, “Away with this man! Release to us Barabbas!”—
19one who was thrown into prison for a certain revolt in the city, and for murder.
20Then Pilate spoke to them again, wanting to release Jesus,
21but they shouted, saying, “Crucify! Crucify him!”
22He said to them the third time, “Why? What evil has this man done? I have found no capital crime in him. I will therefore chastise him and release him.”
23But they were urgent with loud voices, asking that he might be crucified. Their voices and the voices of the chief priests prevailed.
24Pilate decreed that what they asked for should be done.
25He released him who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus up to their will.
26When they led him away, they grabbed one Simon of Cyrene, coming from the country, and laid the cross on him to carry it after Jesus.
27A great multitude of the people followed him, including women who also mourned and lamented him.
28But Jesus, turning to them, said, “Daughters of Jerusalem, don’t weep for me, but weep for yourselves and for your children.
29For behold, the days are coming in which they will say, ‘Blessed are the barren, the wombs that never bore, and the breasts that never nursed.’
30Then they will begin to tell the mountains, ‘Fall on us!’ and tell the hills, ‘Cover us.’
31For if they do these things in the green tree, what will be done in the dry?”
32There were also others, two criminals, led with him to be put to death.
33When they came to the place that is called “The Skull”, they crucified him there with the criminals, one on the right and the other on the left.
34Jesus said, “Father, forgive them, for they don’t know what they are doing.” Dividing his garments among them, they cast lots.
35The people stood watching. The rulers with them also scoffed at him, saying, “He saved others. Let him save himself, if this is the Christ of God, his chosen one!”
36The soldiers also mocked him, coming to him and offering him vinegar,
37and saying, “If you are the King of the Jews, save yourself!”
38An inscription was also written over him in letters of Greek, Latin, and Hebrew: “THIS IS THE KING OF THE JEWS.”
39One of the criminals who was hanged insulted him, saying, “If you are the Christ, save yourself and us!”
40But the other answered, and rebuking him said, “Don’t you even fear God, seeing you are under the same condemnation?
41And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong.”
42He said to Jesus, “Lord, remember me when you come into your Kingdom.”
43Jesus said to him, “Assuredly I tell you, today you will be with me in Paradise.”
44It was now about the sixth hour, and darkness came over the whole land until the ninth hour.
45The sun was darkened, and the veil of the temple was torn in two.
46Jesus, crying with a loud voice, said, “Father, into your hands I commit my spirit!” Having said this, he breathed his last.
47When the centurion saw what was done, he glorified God, saying, “Certainly this was a righteous man.”
48All the multitudes that came together to see this, when they saw the things that were done, returned home beating their chests.
49All his acquaintances and the women who followed with him from Galilee stood at a distance, watching these things.
50Behold, there was a man named Joseph, who was a member of the council, a good and righteous man
51(he had not consented to their counsel and deed), from Arimathaea, a city of the Jews, who was also waiting for God’s Kingdom.
52This man went to Pilate, and asked for Jesus’ body.
53He took it down and wrapped it in a linen cloth, and laid him in a tomb that was cut in stone, where no one had ever been laid.
54It was the day of the Preparation, and the Sabbath was drawing near.
55The women who had come with him out of Galilee followed after, and saw the tomb and how his body was laid.
56They returned and prepared spices and ointments. On the Sabbath they rested according to the commandment.
Early Christian texts and source notes
Luke xxiii. 33.
Editorial footnote · On the Correction of the Donatists (Letter 185), WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / A TREATISE CONCERNING THE CORRECTION OF THE DONATISTS; FORMING EPISTLE 185 IN MIGNE'S EDITION OF AUGUSTINE'S WORKS. / Chapter ii · Original source
Luke xxiii. 43.
Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FOURTH. / Chapter xxii · Original source
Luke xxiii. 40-43.
Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter I · Original source
Cf. Matt. xxvii. 51, 52; cf. Luke xxiii. 44, 45.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK II. / Chapter XXXIII. · Original source
Luke xxiii. 21, 25.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter XLII. · Original source
Luke xxiii. 53, οὐκ ἦν οὔπω οὐδεὶς κείμενος.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK II. / Chapter LXIX. · Original source
Cf. Luke xxiii. 53 with John xix. 41.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK II. / Chapter LXIX. · Original source
In his prayer, with a song, to whom but the Lord Christ does he say, "O Lord, I have heard Thy hearing, and was afraid: O Lord, I have considered Thy works, and was greatly afraid?" What is this but the inexpressible admiration of the foreknown, new, and sudden salvation of men? "In the midst of two living creatures thou shalt be recognised." What is this but either between the two testaments, or between the two thieves, or between Moses and Elias talking with Him on the mount? "While the years draw nigh, Thou wilt be recognised; at the coming of the time Thou wilt be shown," does not even need exposition. "While my soul shall be troubled at Him, in wrath Thou wilt be mindful of mercy." What is this but that He puts Himself for the Jews, of whose nation He was, who were troubled with great anger and crucified Christ, when He, mindful of mercy, said, "Father, forgive them, for they know not what they do?" "God shall come from Teman, and the Holy One from the shady and close mountain." What is said here, "He shall come from Teman," some interpret "from the south," or "from the south-west," by which is signified the noonday, that is, the fervour of charity and the splendour of truth. "The shady and close mountain" might be understood in many ways, yet I prefer to take it as meaning the depth of the divine Scriptures, in which Christ is prophesied: for in the Scriptures there are many things shady and close which exercise the mind of the reader; and Christ comes thence when he who has understanding finds Him there. "His power covereth up the heavens, and the earth is full of His praise." What is this but what is also said in the psalm, "Be Thou exalted, O God, above the heavens; and Thy glory above all the earth?" "His splendour shall be as the light." What is it but that the fame of Him shall illuminate believers? "Horns are in His hands." What is this but the trophy of the cross? "And He hath placed the firm charity of His strength" needs no exposition. "Before His face shall go the word, and it shall go forth into the field after His feet." What is this but that He should both be announced before His coming hither and after His return hence? "He stood, and the earth was moved." What is this but that "He stood" for succour, "and the earth was moved" to believe? "He regarded, and the nations melted;" that is, He had compassion, and made the people penitent. "The mountains are broken with violence;" that is, through the power of those who work miracles the pride of the haughty is broken. "The everlasting hills flowed down;" that is, they are humbled in time that they may be lifted up for eternity. "I saw His goings [made] eternal for His labours;" that is, I beheld His labour of love not left without the reward of eternity. "The tents of Ethiopia shall be greatly afraid, and the tents of the land of Midian;" that is, even those nations which are not under the Roman authority, being suddenly terrified by the news of Thy wonderful works, shall become a Christian people. "Wert Thou angry at the rivers, O Lord? or was Thy fury against the rivers? or was Thy rage against the sea?" This is said because He does not now come to condemn the world, but that the world through Him might be saved. "For Thou shalt mount upon Thy horses, and Thy riding shall be salvation;" that is, Thine evangelists shall carry Thee, for they are guided by Thee, and Thy gospel is salvation to them that believe in Thee. "Bending, Thou wilt bend Thy bow against the sceptres, saith the Lord;" that is, Thou wilt threaten even the kings of the earth with Thy judgment. "The earth shall be cleft with rivers;" that is, by the sermons of those who preach Thee flowing in upon them, men's hearts shall be opened to make confession, to whom it is said, "Rend your hearts and not your garments." What does "The people shall see Thee and grieve" mean, but that in mourning they shall be blessed? What is "Scattering the waters in marching," but that by walking in those who everywhere proclaim Thee, Thou wilt scatter hither and thither the streams of Thy doctrine? What is "The abyss uttered its voice?" Is it not that the depth of the human heart expressed what it perceived? The words, "The depth of its phantasy," are an explanation of the previous verse, for the depth is the abyss; and "Uttered its voice" is to be understood before them, that is, as we have said, it expressed what it perceived. Now the phantasy is the vision, which it did not hold or conceal, but poured forth in confession. "The sun was raised up, and the moon stood still in her course;" that is, Christ ascended into heaven, and the Church was established under her King. "Thy darts shall go in the light;" that is, Thy words shall not be sent in secret, but openly. For He had said to His own disciples, "What I tell you in darkness, that speak ye in the light." "By threatening thou shalt diminish the earth;" that is, by that threatening Thou shalt humble men. "And in fury Thou shalt cast down the nations;" for in punishing those who exalt themselves Thou dashest them one against another. "Thou wentest forth for the salvation of Thy people, that Thou mightest save Thy Christ; Thou hast sent death on the heads of the wicked." None of these words require exposition. "Thou hast lifted up the bonds, even to the neck." This may be understood even of the good bonds of wisdom, that the feet may be put into its fetters, and the neck into its collar. "Thou hast struck off in amazement of mind the bonds" must be understood for, He lifts up the good and strikes off the bad, about which it is said to Him, "Thou hast broken asunder my bonds," and that "in amazement of mind," that is, wonderfully. "The heads of the mighty shall be moved in it;" to wit, in that wonder. "They shall open their teeth like a poor man eating secretly." For some of the mighty among the Jews shall come to the Lord, admiring His works and words, and shall greedily eat the bread of His doctrine in secret for fear of the Jews, just as the Gospel has shown they did. "And Thou hast sent into the sea Thy horses, troubling many waters," which are nothing else than many people; for unless all were troubled, some would not be converted with fear, others pursued with fury. "I gave heed, and my belly trembled at the voice of the prayer of my lips; and trembling entered into my bones, and my habit of body was troubled under me." He gave heed to those things which he said, and was himself terrified at his own prayer, which he had poured forth prophetically, and in which he discerned things to come. For when many people are troubled, he saw the threatening tribulation of the Church, and at once acknowledged himself a member of it, and said, "I shall rest in the day of tribulation," as being one of those who are rejoicing in hope, patient in tribulation. "That I may ascend," he says, "among the people of my pilgrimage," departing quite from the wicked people of his carnal kinship, who are not pilgrims in this earth, and do not seek the country above. "Although the fig-tree," he says, "shall not blossom, neither shall fruit be in the vines; the labour of the olive shall lie, and the fields shall yield no meat; the sheep shall be cut off from the meat, and there shall be no oxen in the stalls." He sees that nation which was to slay Christ about to lose the abundance of spiritual supplies, which, in prophetic fashion, he has set forth by the figure of earthly plenty. And because that nation was to suffer such wrath of God, because, being ignorant of the righteousness of God, it wished to establish its own, he immediately says, "Yet will I rejoice in the Lord; I will joy in God my salvation. The Lord God is my strength, and He will set my feet in completion; He will place me above the heights, that I may conquer in His song," to wit, in that song of which something similar is said in the psalm, "He set my feet upon a rock, and directed my goings, and put in my mouth a new song, a hymn to our God." He therefore conquers in the song of the Lord, who takes pleasure in His praise, not in his own; that "He that glorieth, let him glory in the Lord." But some copies have, "I will joy in God my Jesus," which seems to me better than the version of those who, wishing to put it in Latin, have not set down that very name which for us it is dearer and sweeter to name.
Source passage · edition’s verse reference · The City of God, THE CITY OF GOD. / BOOK EIGHTEENTH. / ARGUMENT. / 32. Of the prophecy that is contained in the prayer and song of Habakkuk. · Original source
Chap. xxii.—29. That the place of baptism is sometimes supplied by martyrdom is supported by an argument by no means trivial, which the blessed Cyprian adduces from the thief, to whom, though he was not baptized, it was yet said, "To-day shalt thou be with me in paradise." On considering which again and again, I find that not only martyrdom for the sake of Christ may supply what was wanting of baptism, but also faith and conversion of heart, if recourse may not be had to the celebration of the mystery of baptism for want of time. For neither was that thief crucified for the name of Christ, but as the reward of his own deeds; nor did he suffer because he believed, but he believed while suffering. It was shown, therefore, in the case of that thief, how great is the power, even without the visible sacrament of baptism, of what the apostle says, "With the heart man believes unto righteousness, and with the mouth confession is made unto salvation." But the want is supplied invisibly only when the administration of baptism is prevented, not by contempt for religion, but by the necessity of the moment. For much more in the case of Cornelius and his friends, than in the case of that robber, might it seem superfluous that they should also be baptized with water, seeing that in them the gift of the Holy Spirit, which, according to the testimony of holy Scripture, was received by other men only after baptism, had made itself manifest by every unmistakeable sign appropriate to those times when they spoke with tongues. Yet they were baptized, and for this action we have the authority of an apostle as the warrant. So far ought all of us to be from being induced by any perfection in the inner man, if it so happen that before baptism a person has advanced, through the workings of a pious heart, to spiritual understanding, to despise a sacrament which is applied to the body by the hands of the minister, but which is God's own means for working spiritually a man's dedication to Himself. Nor do I conceive that the function of baptizing was assigned to John, so that it should be called John's baptism, for any other reason except that the Lord Himself, who had appointed it, in not disdaining to receive the baptism of His servant, might consecrate the path of humility, and show most plainly by such an action how high a value was to be placed on His own baptism, with which He Himself was afterwards to baptize. For He saw, like an excellent physician of eternal salvation, that overweening pride would be found in some, who, having made such progress in the understanding of the truth and in uprightness of character that they would not hesitate to place themselves, both in life and knowledge, above many that were baptized, would think it was unnecessary for them to be baptized, since they felt that they had attained a frame of mind to which many that were baptized were still only endeavouring to raise themselves.
Source passage · edition’s verse reference · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FOURTH. / Chapter xxii · Original source
There is an inconsistency into which, strangely enough, Celsus has fallen unawares. Those demons or gods whom he extolled a little before, he now shows to be in fact the vilest of creatures, punishing more for their own revenge than for the improvement of those who revile them. His words are, “If you had reviled Bacchus or Hercules when present in person, you would not have escaped with impunity.” How any one can hear without being present in person, I leave any one who will to explain; as also those other questions, “Why he is sometimes present, and sometimes absent?” and, “What is the business which takes demons away from place to place?” Again, when he says, “Those who crucified your God himself, suffered no harm for doing so,” he supposes that it is the body of Jesus extended on the cross and slain, and not His divine nature, that we call God; and that it was as God that Jesus was crucified and slain. As we have already dwelt at length on the sufferings which Jesus suffered as a man, we shall purposely say no more here, that we may not repeat what we have said already. But when he goes on to say that “those who inflicted death upon Jesus suffered nothing afterwards through so long a time,” we must inform him, as well as all who are disposed to learn the truth, that the city in which the Jewish people called for the crucifixion of Jesus with shouts of “Crucify him, crucify him,” preferring to have the robber set free, who had been cast into prison for sedition and murder, and Jesus, who had been delivered through envy, to be crucified,—that this city not long afterwards was attacked, and, after a long siege, was utterly overthrown and laid waste; for God judged the inhabitants of that place unworthy of living together the life of citizens. And yet, though it may seem an incredible thing to say, God spared this people in delivering them to their enemies; for He saw that they were incurably averse to any amendment, and were daily sinking deeper and deeper into evil. And all this befell them, because the blood of Jesus was shed at their instigation and on their land; and the land was no longer able to bear those who were guilty of so fearful a crime against Jesus.
Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter XLII. · Original source
“But,” continues Celsus, “what great deeds did Jesus perform as being a God? Did he put his enemies to shame, or bring to a ridiculous conclusion what was designed against him?” Now to this question, although we are able to show the striking and miraculous character of the events which befell Him, yet from what other source can we furnish an answer than from the Gospel narratives, which state that “there was an earthquake, and that the rocks were split asunder, and the tombs opened, and the veil of the temple rent in twain from top to bottom, and that darkness prevailed in the day-time, the sun failing to give light?” But if Celsus believe the Gospel accounts when he thinks that he can find in them matter of charge against the Christians, and refuse to believe them when they establish the divinity of Jesus, our answer to him is: “Sir, either disbelieve all the Gospel narratives, and then no longer imagine that you can found charges upon them; or, in yielding your belief to their statements, look in admiration on the Logos of God, who became incarnate, and who desired to confer benefits upon the whole human race. And this feature evinces the nobility of the work of Jesus, that, down to the present time, those whom God wills are healed by His name. And with regard to the eclipse in the time of Tiberius Cæsar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place, Phlegon too, I think, has written in the thirteenth or fourteenth book of his Chronicles.”
Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK II. / Chapter XXXIII. · Original source