Luke Chapter 23
Jesus’ Trial, Death, and Burial
A. Jesus on Trial before Pilate and Herod
1. (Luke 23:1-7) The first trial before Pilate
“Then the whole multitude of them arose and led Him to Pilate. And they began to accuse Him, saying, ‘We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King.’ Then Pilate asked Him, saying, ‘Are You the King of the Jews?’ He answered him and said, ‘It is as you say.’ So Pilate said to the chief priests and the crowd, ‘I find no fault in this Man.’ But they were the more fierce, saying, ‘He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place.’ When Pilate heard of Galilee, he asked if the Man were a Galilean. And as soon as he knew that He belonged to Herod’s jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time.” (Luke 23:1-7, NKJV)
Notes and Commentary
a. Led Him to Pilate:
The Jewish leaders could not legally execute a man under Roman occupation. Capital punishment required Roman approval, so they brought Jesus to Pontius Pilate, the Roman governor of Judea. Pilate was infamous for cruelty and corruption. Philo, a Jewish philosopher, described him as full of insolence, rapine, continual executions without trial, and endless brutality. The Jewish leaders likely thought such a man would quickly order Jesus’ death.
b. The accusations:
Knowing that Pilate would dismiss a charge of blasphemy, they reframed their accusations in political terms that Rome cared about:
Jesus was perverting the nation (portraying Him as a revolutionary agitator).
Jesus forbade paying taxes to Caesar (a false charge, for He taught, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” in Luke 20:25, NKJV).
Jesus claimed kingship in opposition to Caesar (twisting His true messianic claim into sedition).
c. Pilate’s question:
Pilate asked, “Are You the King of the Jews?” (Luke 23:3). Seeing Jesus bloodied and beaten, Pilate likely asked with sarcasm. Jesus’ answer, “It is as you say,” affirmed the truth but without political nuance. He was indeed King, but not in the sense Pilate assumed (cf. John 18:36, “My kingdom is not of this world,” NKJV).
d. Pilate’s first verdict:
“I find no fault in this Man” (Luke 23:4, NKJV). Pilate quickly recognized the envy and malice of the Jewish leaders. Despite his cruelty, Pilate saw no threat in Jesus. This verdict of innocence would be repeated three times by Pilate (verses 4, 14, and 22), showing the guilt of the accusers and the sinlessness of Christ
2. (Luke 23:8-12) The trial before Herod Antipas, son of Herod the Great
“Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him. Then he questioned Him with many words, but He answered him nothing. And the chief priests and scribes stood and vehemently accused Him. Then Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate. That very day Pilate and Herod became friends with each other, for previously they had been at enmity with each other.” (Luke 23:8-12, NKJV)
Notes and Commentary
a. When Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him:
Herod Antipas had long heard rumors about Jesus’ ministry, yet his interest was shallow curiosity rather than genuine faith. He saw Jesus as a novelty, hoping for entertainment or a spectacle. This reaction revealed the superficiality of his heart. He had already silenced the voice of John the Baptist through murder (Mark 6:17-29), demonstrating his hardened conscience.
Spurgeon noted, “Certain of the old writers delight to remark that as there were four evangelists to do honor to our Lord, so were there four judges to do him shame. Annas and Caiaphas, Pilate and Herod.” Herod’s excitement to see Jesus was not reverence but amusement, like a spectator at a circus.
b. He hoped to see some miracle done by Him:
Herod’s desire was not for truth but for a performance. He had once heard the Word of God from John the Baptist (Mark 6:20), but instead of repentance, he continued in sin until his conscience was seared. Now, he only wanted Jesus to validate Himself through miraculous displays.
This mirrors many today who demand signs before they will believe. Yet Jesus had already made clear, “An evil and adulterous generation seeks after a sign, and no sign shall be given to it except the sign of the prophet Jonah” (Matthew 12:39, NKJV). To those hardened in unbelief, miracles do not lead to faith but to condemnation.
Spurgeon observed Herod’s attitude: “There was left to Herod no feeling towards Jesus but the craving after something new, the desire to be astonished, the wish to be amused. There sits the cunning prince, divining what the wonder will be; regarding even displays of divine power as mere showman’s tricks, or magician’s illusions.”
c. Then he questioned Him with many words, but He answered him nothing:
Jesus remained silent. This silence was not weakness but judgment. Herod had already rejected God’s messenger John and was now treated with divine silence. Jesus, who answered blind beggars and sinners in need, had nothing to say to this hardened prince.
Isaiah prophesied this posture of silence: “He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth” (Isaiah 53:7, NKJV).
Herod’s questions were not sincere inquiries for salvation but arrogant demands. Jesus’ silence revealed that nothing remained but judgment for Herod’s hardened heart.
d. Then Herod, with his men of war, treated Him with contempt and mocked Him:
When Jesus refused to entertain, Herod turned to ridicule. He and his soldiers mocked Christ, dressing Him in a luxurious robe to caricature His claim of kingship. What they meant as mockery, however, was ironically true—He was indeed the King, though they could not see it.
Morris notes, “The mockery made it plain that Herod did not take the charge seriously. That is the really frightening thing about the incident. With the Son of God before him Herod could only jest.”
This fulfilled Psalm 22:6-7, “But I am a worm, and no man; a reproach of men, and despised by the people. All those who see Me ridicule Me; they shoot out the lip, they shake the head, saying, ‘He trusted in the Lord, let Him rescue Him; let Him deliver Him, since He delights in Him!’” (NKJV).
e. That very day Pilate and Herod became friends with each other:
Their reconciliation was born of their common rejection of Christ. Two enemies found unity in scorning the Savior. This demonstrates that the world often sets aside its differences when it comes to opposing Christ and His followers (cf. Psalm 2:2, “The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against His Anointed” NKJV).
Spurgeon drew a convicting application: “I do hope if there are any here that are true-hearted Christians, if they have had any ill-will towards one another, they will think it a great shame that Herod and Pilate should be friends, and that any two followers of Jesus should not be friends at the sight of the suffering Master.”
Theological Reflections
Herod’s Condemnation:
Herod is an example of a man who once listened to God’s Word but silenced his conscience until it was dead. Jesus’ silence toward him illustrates the dreadful state of one who has rejected truth beyond recovery (cf. Hebrews 6:4-6).Jesus’ Silence as Judgment:
Christ’s refusal to answer Herod demonstrates that not all curiosity is genuine seeking. To those who only mock or demand proof on their own terms, God may respond with silence.The Unity of the Wicked:
Pilate and Herod became friends, not through virtue, but through shared opposition to Christ. The world may be divided in many ways, but it often unites in its rejection of the gospel.The Mockery of the King:
The robe of mockery pointed to His true kingship. What men scorned, God affirmed: Jesus is the rightful King of the Jews, the King of kings, and the Lord of lords.
3. (Luke 23:13-17) The second trial before Pilate
“Then Pilate, when he had called together the chief priests, the rulers, and the people, said to them, ‘You have brought this Man to me, as one who misleads the people. And indeed, having examined Him in your presence, I have found no fault in this Man concerning those things of which you accuse Him; no, neither did Herod, for I sent you back to him; and indeed nothing deserving of death has been done by Him. I will therefore chastise Him and release Him’ (for it was necessary for him to release one to them at the feast).” (Luke 23:13-17, NKJV)
Notes and Commentary
a. Having examined Him in your presence, I have found no fault in this Man… indeed nothing worthy of death has been done by Him:
Pilate gave a clear and public declaration of Christ’s innocence. Both his own investigation and Herod’s lack of condemnation confirmed that Jesus had done nothing deserving death. This is the second time Pilate announced Jesus innocent, with a third yet to follow (Luke 23:22).
This repeated emphasis demonstrates that Jesus fulfilled the picture of the Passover lamb—spotless and without blemish. As Exodus 12:5 declared, “Your lamb shall be without blemish, a male of the first year” (NKJV). In the same way, 1 Peter 1:19 identifies Christ as “a lamb without blemish and without spot” (NKJV).
Pilate’s words also reveal his awareness of the envy and manipulation of the Jewish leaders (Matthew 27:18). Yet his unwillingness to stand for justice shows how human fear and political expediency can override conscience.
b. I will therefore chastise Him and release Him:
Though Pilate admitted Jesus’ innocence, he still proposed scourging Him before release. Roman scourging was not a mere warning but a brutal, often lethal punishment. The whip, known as a flagrum, had multiple leather thongs embedded with pieces of sharp bone or metal. Each blow shredded flesh and muscle, leaving the victim near death.
It was common for men to die from scourging before even reaching the cross. Isaiah’s prophecy was fulfilled in this, “I gave My back to those who struck Me, and My cheeks to those who plucked out the beard; I did not hide My face from shame and spitting” (Isaiah 50:6, NKJV). Later Isaiah would also write, “So His visage was marred more than any man, and His form more than the sons of men” (Isaiah 52:14, NKJV).
This exposes Pilate’s gross injustice. An innocent Man should have been released immediately, not brutally scourged. Pilate sought a political compromise—appeasing the Jewish leaders while avoiding full responsibility for Jesus’ death. Yet compromise in matters of truth always leads to deeper guilt.
c. For it was necessary for him to release one to them at the feast:
At Passover, it was customary for Rome to release a Jewish prisoner, a gesture to placate the people and reduce tension during the politically sensitive feast. Pilate saw this as his opportunity to secure Jesus’ release.
He likely thought that the crowd would prefer Jesus over a violent criminal. Pilate underestimated the influence of the chief priests and rulers, who would soon persuade the people to demand Barabbas instead.
John’s Gospel records Pilate’s reasoning: “But you have a custom that I should release someone to you at the Passover. Do you therefore want me to release to you the King of the Jews?” Then they all cried again, saying, ‘Not this Man, but Barabbas!’ Now Barabbas was a robber” (John 18:39-40, NKJV).
Theological Reflections
Christ’s Innocence Declared:
This second declaration of innocence reinforces the truth that Jesus was sinless. Even the Gentile authority who condemned Him could find no guilt. God orchestrated that multiple voices, Jew and Gentile alike, would testify to the perfect righteousness of His Son.The Futility of Compromise:
Pilate sought to appease the crowd with half-measures, but compromise only led to further injustice. A light punishment for the innocent is still unjust, and attempting to please both God and man is impossible (Galatians 1:10).The Passover Connection:
The mention of the custom of releasing one at Passover underscores the substitutionary nature of Christ’s sacrifice. The guilty Barabbas would be freed while the innocent Christ would be condemned—a vivid picture of the gospel. As Paul wrote, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21, NKJV).The Cowardice of Pilate:
Pilate’s actions highlight the danger of knowing what is right but refusing to act upon it. He confessed Jesus’ innocence yet chose pragmatism over truth. His compromise shows the weakness of worldly leadership compared to the resolute kingship of Christ.
4. (Luke 23:18-25) The crowd makes its choice
“And they all cried out at once, saying, ‘Away with this Man, and release to us Barabbas’—who had been thrown into prison for a certain rebellion made in the city, and for murder. Pilate, therefore, wishing to release Jesus, again called out to them. But they shouted, saying, ‘Crucify Him, crucify Him!’ Then he said to them the third time, ‘Why, what evil has He done? I have found no reason for death in Him. I will therefore chastise Him and let Him go.’ But they were insistent, demanding with loud voices that He be crucified. And the voices of these men and of the chief priests prevailed. So Pilate gave sentence that it should be as they requested. And he released to them the one they requested, who for rebellion and murder had been thrown into prison; but he delivered Jesus to their will.” (Luke 23:18-25, NKJV)
Notes and Commentary
a. “Away with this Man, and release to us Barabbas”:
The crowd rejected the Righteous One and chose a murderer instead. Pilate assumed that public opinion would sympathize with Jesus, but he failed to account for the manipulative power of the chief priests (Mark 15:11). The crowd that once shouted “Hosanna!” now cried out “Crucify Him!” Though some pilgrims who welcomed Him earlier may not have been present, the resident population of Jerusalem was swayed into opposition. This highlights the fickleness of human loyalty and the danger of mob mentality.
Barabbas’ name means “son of the father.” Ironically, the people rejected the true Son of the Father, Jesus Christ, in favor of a false and violent substitute.
b. “But they shouted, saying, ‘Crucify Him, crucify Him!’”:
This is the third escalation in the crowd’s cry. They were no longer content with punishment or imprisonment but demanded the most brutal form of execution known to Rome. Crucifixion was reserved for the worst of criminals and rebels, yet they called for it upon the sinless Son of God.
Morris comments, “Their loud cries give the impression that a riot was beginning to build up. It must have been obvious to Pilate that the situation was becoming increasingly ugly.” Pilate, though governor, feared the instability of the crowd more than he feared injustice before God.
The scene was deeply ironic: a Roman governor, known for cruelty, argued for the life of an innocent Jewish teacher, while the Jewish leaders and people clamored for His death.
c. “Why, what evil has He done? I have found no reason for death in Him”:
Pilate, for the third time, publicly declared Christ’s innocence (Luke 23:4, 14, 22). Despite this, he bowed to pressure. This makes Pilate’s guilt greater, for he knowingly condemned an innocent man. His words fulfill Old Testament prophecy: “He was taken from prison and from judgment, and who will declare His generation? For He was cut off from the land of the living; for the transgressions of My people He was stricken” (Isaiah 53:8, NKJV).
d. “But they were insistent, demanding with loud voices that He be crucified. And the voices of these men and of the chief priests prevailed”:
The determination of the crowd overcame Pilate’s weak resolve. This was no calm deliberation but a furious demand. Pilate’s fear of losing control outweighed his sense of justice. In John 19:12, the Jewish leaders played their final card of political manipulation: “If you let this Man go, you are not Caesar’s friend. Whoever makes himself a king speaks against Caesar” (NKJV). That threat sealed Pilate’s cowardice.
e. “So Pilate gave sentence that it should be as they requested”:
Pilate capitulated, though he knew Jesus was innocent. His attempt to wash his hands (Matthew 27:24) did not absolve his guilt. He symbolizes worldly leaders who value power, position, and security above truth and righteousness.
f. “And he released to them the one they requested, who for rebellion and murder had been thrown into prison; but he delivered Jesus to their will”:
Here the substitutionary atonement of Christ is vividly foreshadowed. The guilty Barabbas was set free, while the innocent Christ was condemned in his place. Barabbas is the one man in history who could literally say, “Jesus died instead of me.” Yet his story is also ours, for Jesus took our place on the cross, the innocent for the guilty (Romans 5:8; 2 Corinthians 5:21).
Pilate thought he was delivering Jesus to the people’s will, but in truth, Jesus was delivered according to the Father’s will and eternal plan (Acts 2:23, “Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death” NKJV).
Theological Reflections
The Madness of Sin:
The crowd’s preference for Barabbas over Christ demonstrates humanity’s depravity. Left to ourselves, we reject the Light and embrace darkness (John 3:19).The Cost of Cowardice:
Pilate stands as a warning of the danger of political expediency. Knowing the truth but refusing to act on it leads to the gravest sin.Substitutionary Atonement Illustrated:
Barabbas’ release is a living parable of salvation. The guilty goes free because the innocent takes his place. This is the heart of the gospel: “For Christ also suffered once for sins, the just for the unjust, that He might bring us to God” (1 Peter 3:18, NKJV).God’s Sovereign Will:
Though human actors condemned Jesus, God’s sovereign plan was unfolding. Even the injustice of Pilate and the rage of the crowd could not thwart the divine purpose of redemption.
B. Jesus Dies and Is Buried
1. (Luke 23:26) Simon carries Jesus’ cross
“Now as they led Him away, they laid hold of a certain man, Simon a Cyrenian, who was coming from the country, and on him they laid the cross that he might bear it after Jesus.” (Luke 23:26, NKJV)
Notes and Commentary
a. As they led Him away:
By this point, Jesus’ body had already been pushed to its limits. Though He had lived a life of physical exertion and rugged travel, His condition deteriorated rapidly between the hours of His arrest and the scourging ordered by Pilate. Dr. William Edwards, in his study “On the Physical Death of Jesus Christ” (Journal of the American Medical Association, 1986), noted: “The rigors of Jesus’ ministry (that is, travelling by foot throughout Palestine) would have precluded any major physical illness or a weak general constitution.”
Yet in the twelve hours leading up to the crucifixion, Jesus endured extraordinary trauma:
Emotional agony in Gethsemane: Luke records, “And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground” (Luke 22:44, NKJV). This rare condition, hematidrosis, results in fragile, tender skin due to blood entering the sweat glands.
The pain of betrayal and abandonment: His disciples fled, leaving Him isolated.
Violent beating at the high priest’s residence: He was struck, mocked, and humiliated.
A sleepless night under interrogation and abuse.
Forced marches of more than two and a half miles between the places of His trials.
All these compounded the effects of the scourging Pilate ordered before crucifixion.
b. The scourging before the cross:
Roman scourging was itself almost a death sentence. Pilate said, “I will therefore chastise Him and release Him” (Luke 23:16, NKJV). This scourging involved repeated blows from a whip with leather strands weighted with metal or embedded with bone. Edwards described the effects: “The iron balls would cause deep contusions, and the leather thongs and sheep bones would cut into the skin and subcutaneous tissues. Then, as the flogging continued, the lacerations would tear into the underlying skeletal muscles and produce quivering ribbons of bleeding flesh.”
Scourging was intended to bring the victim to a state just short of death, leaving him weakened for crucifixion. By this point, Jesus’ body was likely in hypovolemic shock—exhausted, dehydrated, and critically weakened.
c. Stripped of His garments:
Before being led away, Jesus was stripped, reopening wounds from scourging. Edwards notes, “When the soldiers tore the robe from Jesus’ back, they probably reopened the scourging wounds.” Each movement aggravated the injuries, further increasing blood loss and pain.
d. Carrying the cross:
As with all condemned men, Jesus was forced to carry the wooden crossbar to the execution site. The full cross weighed about 300 pounds, but the crossbar itself likely weighed between 75–125 pounds. The condemned was stripped naked, his arms tied to the beam, and forced to carry it through the streets to the place of crucifixion.
The upright beams were already fixed near the execution site, commonly outside the city walls and near major roads. Many scholars note the haunting possibility that Jesus may have passed His destined cross on prior journeys into Jerusalem, knowing what awaited Him.
e. They laid hold of a certain man:
Jesus’ weakened condition made it impossible for Him to carry the cross any further. The soldiers seized Simon, a man from Cyrene in North Africa (modern-day Libya), forcing him to bear the cross after Jesus. Mark 15:21 records: “Then they compelled a certain man, Simon a Cyrenian, the father of Alexander and Rufus, as he was coming out of the country and passing by, to bear His cross” (NKJV).
Simon was likely in Jerusalem as a pilgrim for Passover. He had traveled some 800 miles, and now—without choice—he became part of the greatest event in history. Roman soldiers could conscript any bystander into service, and Simon, perhaps a conspicuous foreigner, was chosen.
Though at first unwilling, this encounter may have transformed his life. There is evidence that Simon and his family later became believers. Paul greets “Rufus, chosen in the Lord, and his mother and mine” (Romans 16:13, NKJV), and Mark’s Gospel assumes readers knew Alexander and Rufus, suggesting they were part of the early Christian community. Simon’s act of carrying the cross became an illustration of what Jesus had commanded: “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me” (Luke 9:23, NKJV).
Theological Reflections
The Humanity of Christ’s Suffering:
The Gospels emphasize Jesus’ physical weakness to highlight His true humanity. Though He is the eternal Son of God, He fully entered into human suffering, enduring pain, exhaustion, and the humiliation of the cross.The Substitution of Simon:
Though Simon bore the cross physically, only Jesus could bear it spiritually. Simon represents humanity compelled to follow Christ, and his later connection to the church suggests that what began as forced service became willing discipleship.The Cross as Our Burden:
Just as Simon carried the cross behind Jesus, so every believer is called to bear the reproach of the cross. Hebrews 13:13 declares, “Therefore let us go forth to Him, outside the camp, bearing His reproach” (NKJV).The Sovereignty of God in Detail:
Even the selection of Simon of Cyrene demonstrates divine providence. God used what seemed like random coercion by soldiers to bring Simon and his family into the saving knowledge of Christ.
2. (Luke 23:27-31) Jesus speaks to the Daughters of Jerusalem
“And a great multitude of the people followed Him, and women who also mourned and lamented Him. But Jesus, turning to them, said, ‘Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children. For indeed the days are coming in which they will say, “Blessed are the barren, wombs that never bore, and breasts which never nursed!” Then they will begin “to say to the mountains, ‘Fall on us!’ and to the hills, ‘Cover us!’” For if they do these things in the green wood, what will be done in the dry?’” (Luke 23:27-31, NKJV)
Notes and Commentary
a. A great multitude of the people followed Him:
The Roman practice of crucifixion was deliberately public. The condemned was led through the streets, surrounded by soldiers, with a herald or placard proclaiming his crime. The procession would often take a circuitous route through the city to maximize exposure, serving as a warning of Rome’s power and cruelty. The intent was not only punishment but deterrence—displaying before the masses how Rome treated those who opposed it.
Here, Jesus, though innocent, was treated as the vilest of criminals. Isaiah 53:12 had prophesied this humiliation: “And He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors” (NKJV).
b. “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children”:
The mourning of these women was natural. To see an innocent Man brutalized and led to death evoked lamentation. Yet Jesus turned their compassion away from Himself and directed it toward their own fate and that of their descendants. His words point to the coming destruction of Jerusalem in A.D. 70, when Rome would besiege the city with such fury that mothers would envy the barren.
Spurgeon observed: “As for the words themselves, they are especially noteworthy, because they constitute the last connected discourse of the Savior before he died. All that he said afterwards was fragmentary and mainly of the nature of prayer.”
This statement underscores that Christ was not overcome with self-pity but retained His prophetic and pastoral concern even as He carried the cross.
c. “Blessed are the barren”:
Normally, in Jewish culture, motherhood was considered the highest blessing (Psalm 127:3, “Behold, children are a heritage from the Lord, the fruit of the womb is a reward” NKJV). Barren women were pitied, not praised. Yet Jesus inverted this value: in the horrors of Jerusalem’s fall, women would wish they had no children to suffer through it.
This was fulfilled when the Roman armies under Titus starved the city, and desperate parents saw their children perish. The historian Josephus records that conditions became so horrific that some mothers resorted to cannibalism. In that context, barrenness would indeed be considered a mercy.
d. “Then they will begin to say to the mountains, ‘Fall on us!’ and to the hills, ‘Cover us!’”:
Here Jesus echoed the words of Hosea 10:8, “They shall say to the mountains, ‘Cover us!’ and to the hills, ‘Fall on us!’” (NKJV). This imagery describes people so desperate under judgment that they would prefer sudden death by falling rocks than to endure ongoing torment.
This language is also picked up in Revelation 6:15-16: “And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains, and said to the mountains and rocks, ‘Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb!’” (NKJV). Thus, His warning foreshadowed both the destruction of Jerusalem and the final judgment at the end of the age.
e. “For if they do these things in the green wood, what will be done in the dry?”
This proverb-like saying contrasts the “green wood” (living, moist, difficult to ignite) with the “dry wood” (dead, brittle, ready for burning). Jesus was the green wood—the sinless, living Son of God—yet He was condemned to crucifixion. If Rome and the Jewish leaders did this to the Righteous One, how much worse would it be for guilty, unrepentant Israel (the dry wood)?
Spurgeon explained: “With his calm, prophetic eye he looks beyond the intervening years and sees Jerusalem besieged and captured. He speaks as though he heard the awful shrieks which betokened the entrance of the Romans into the city, and the smiting down of young and old, and women and children.”
But the principle extends beyond Jerusalem: if judgment fell so heavily on the Innocent Substitute, how much more severe will the judgment be for those who reject Him.
Theological Reflections
Christ’s Final Prophecy Before the Cross:
This was His last extended teaching before His death. It was not self-focused but directed toward the future judgment of those who rejected Him. Even in agony, He warned others with compassion and clarity.The Reversal of Values in Judgment:
What was once seen as blessing—fertility and children—would be perceived as curse in the days of wrath. This reveals how devastating sin’s consequences can be, overturning natural joys into sorrows.The Certainty of Judgment:
Jesus’ words connect immediate history (the fall of Jerusalem) with ultimate eschatology (the Day of the Lord). Judgment delayed is not judgment denied. Both temporal and eternal wrath await those who reject Christ.The Innocent for the Guilty:
The proverb of green and dry wood reminds us that Jesus, the Innocent One, bore judgment that was not His own. He endured the fire so that guilty sinners might escape it. Those who refuse Him, however, will face a fire not quenched.
3. (Luke 23:32-33) Jesus is crucified
“There were also two others, criminals, led with Him to be put to death. And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left.” (Luke 23:32-33, NKJV)
Notes and Commentary
a. When they had come to the place called Calvary:
Calvary, from the Latin calvaria, means “skull.” In Hebrew, the site was known as Golgotha (Matthew 27:33), “a place of a skull.” This place, just outside the city walls of Jerusalem and near a main road, was chosen so executions would be public and humiliating. Here, at Calvary, salvation was accomplished—the Lamb of God was sacrificed for the sins of the world (John 1:29).
Luke’s brief account emphasizes the stark reality: “There they crucified Him.” Later traditions developed the “stations of the cross,” but as Pate observes, these have no historical basis: “The account of Jesus’ road to the cross says nothing about the fourteen stations of the cross, such as the falls of Jesus, the meeting with His mother or with Veronica. Such later traditions, though certainly sentimental in appeal, seem to have no historical basis.” The Gospel writers kept the focus on the central act: the crucifixion itself.
b. There they crucified Him:
The first readers of Luke would not need a detailed description of crucifixion. In their world, this method of execution was notorious, yet over time, modern audiences often fail to grasp its horror.
The Roman perfection of torture: “Although the Romans did not invent crucifixion, they perfected it as a form of torture and capital punishment that was designed to produce a slow death with maximum pain and suffering” (Dr. William Edwards).
The scourging beforehand: Jesus’ back had already been shredded by scourging. When His clothes were torn off, the wounds were reopened, then pressed into the rough timber of the cross.
The nailing: Nails were driven through the wrists, severing the median nerve, producing searing pain and claw-like paralysis of the hands.
Breathing agony: The weight of the body pulled downward, fixing the chest in inhalation. To breathe, the victim had to push up with the feet—already nailed—causing excruciating pain, while scraping His lacerated back against the wood. Every breath was torture.
Exposure: Insects infested the wounds, birds of prey attacked the dying, and the corpse was often left on the cross as carrion.
Causes of death: Death might come from blood loss, suffocation, dehydration, heart failure, or shock. If death was too slow, the legs were broken to prevent pushing up for breath (cf. John 19:31-33).
So terrible was this form of death that our English word excruciating comes from the Latin ex cruce—“out of the cross.” Clarke fittingly wrote, “Consider how heinous sin must be in the sight of God, when it requires such a sacrifice!”
c. There they crucified Him (theologically):
While crucifixion was physically horrific, the greater weight was spiritual. Jesus was not merely the victim of circumstances; He laid down His life willingly. He declared in John 10:18: “No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father.” (NKJV).
This was the climactic act of redemptive history. The cross was not an accident but the eternal plan of God (Acts 2:23). Jesus bore the wrath of God against sin, fulfilling Isaiah 53:5: “But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed.” (NKJV).
Even secular history highlights His death. Ancient references to Jesus outside the Bible consistently mention His crucifixion:
Mara bar Serapion (c. A.D. 73) wrote of the Jews killing their “wise king.”
Josephus (c. A.D. 90) referred to Jesus’ crucifixion under Pilate.
Tacitus (c. A.D. 110-120) described “Christus” executed under Pontius Pilate.
The Babylonian Talmud (c. A.D. 200) also acknowledges His execution.
Thus, both Scripture and history testify that the cross of Christ is the central event of His life and of human redemption.
d. The criminals, one on the right hand and the other on the left:
Jesus was crucified between two criminals, fulfilling Isaiah 53:12: “And He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors.” (NKJV).
This placement symbolized His identification with sinners. The Righteous One hung in the midst of the guilty so that He might bring guilty sinners to God. Even on the cross, His position was prophetic—between two men, one who would reject Him and one who would believe. This previewed the dividing line that His death and resurrection would forever establish: eternal life for those who receive Him, eternal judgment for those who refuse.
Theological Reflections
The Horror of Sin:
The brutality of crucifixion illustrates the costliness of sin. What men view lightly, God views as so serious that only the death of His Son could atone for it.The Willingness of the Savior:
Jesus’ submission was voluntary, not forced. This magnifies His love and obedience. He bore the curse that we might receive blessing (Galatians 3:13).The Centrality of the Cross:
The cross stands as the centerpiece of human history. Every Old Testament sacrifice pointed toward it, and every New Testament hope flows from it. Paul declared, “For I determined not to know anything among you except Jesus Christ and Him crucified” (1 Corinthians 2:2, NKJV).Identified with the Guilty:
Christ was crucified among criminals so that sinners like us might be reconciled to God. He became sin for us (2 Corinthians 5:21), that we might become righteous in Him.
4. (Luke 23:34-38) Jesus on the cross
“Then Jesus said, ‘Father, forgive them, for they do not know what they do.’ And they divided His garments and cast lots. And the people stood looking on. But even the rulers with them sneered, saying, ‘He saved others; let Him save Himself if He is the Christ, the chosen of God.’ The soldiers also mocked Him, coming and offering Him sour wine, and saying, ‘If You are the King of the Jews, save Yourself.’ And an inscription also was written over Him in letters of Greek, Latin, and Hebrew: THIS IS THE KING OF THE JEWS.” (Luke 23:34-38, NKJV)
Notes and Commentary
a. “Father, forgive them, for they do not know what they do”:
This prayer of Jesus, spoken from the cross, reveals the unfailing love and mercy of the Savior. At the height of His physical agony and humiliation, His concern was for the forgiveness of His executioners. This prayer fulfilled prophecy: “And He bore the sin of many, and made intercession for the transgressors” (Isaiah 53:12, NKJV).
It is possible that Jesus repeated this prayer multiple times as nails were driven into His hands, as soldiers mocked Him, and as rulers jeered at Him. Unlike His usual practice of praying privately, here His words were audible because He had no solitude. In this, He perfectly fulfilled His own command: “But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you” (Matthew 5:44, NKJV).
b. “For they do not know what they do”:
Jesus acknowledged their ignorance, but ignorance did not equal innocence. They knew they were crucifying an innocent man, but they did not grasp the cosmic weight of their actions—that they were killing the Lord of glory (1 Corinthians 2:8). Clarke notes: “If ignorance do not excuse a crime, it at least diminishes the atrocity of it. However, these persons well knew that they were crucifying an innocent man; but they did not know that, by this act of theirs, they were bringing down on themselves and on their country the heaviest judgments of God.”
His prayer for their forgiveness does not minimize guilt but demonstrates His willingness to intercede, even for those actively rejecting Him. This sets the pattern for believers: we must pray even for our enemies with the same merciful spirit.
c. “And they divided His garments and cast lots”:
Even as He hung dying, Jesus was stripped of His last earthly possessions. The Roman soldiers gambled for His clothing, fulfilling prophecy: “They divide My garments among them, and for My clothing they cast lots” (Psalm 22:18, NKJV).
This detail underscores the poverty Christ embraced for our salvation. Paul writes: “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich” (2 Corinthians 8:9, NKJV). At Calvary, Jesus relinquished all, even His garments, that He might clothe His people in the robe of His righteousness (Isaiah 61:10).
d. The mockery of rulers and soldiers:
Rather than reverence, Jesus received scorn. The rulers sneered, “He saved others; let Him save Himself if He is the Christ, the chosen of God.” They mocked the very truth they denied: that His refusal to save Himself was the means by which He would save others. It was not nails that held Him to the cross but love for the Father and for sinners.
The soldiers joined in mockery, offering Him sour wine (a cheap soldier’s drink) and saying, “If You are the King of the Jews, save Yourself.” In this, they unconsciously echoed the temptations of Satan in the wilderness (Luke 4:9-11): to prove His identity by an act of self-preservation. Jesus refused then, and He refused now, because obedience to the Father’s will mattered more than earthly vindication.
e. “An inscription also was written over Him in letters of Greek, Latin, and Hebrew: THIS IS THE KING OF THE JEWS”:
Pilate ordered the inscription, called the titulus, placed above Jesus’ head. Typically, the titulus bore the crime of the condemned, both as record and deterrent. John records the dispute: “Therefore the chief priests of the Jews said to Pilate, ‘Do not write, “The King of the Jews,” but, “He said, I am the King of the Jews.”’ Pilate answered, ‘What I have written, I have written’” (John 19:21-22, NKJV).
The three languages—Greek, Latin, and Hebrew—were significant:
Hebrew (Aramaic): the language of religion and Scripture.
Greek: the language of culture and philosophy.
Latin: the language of law and empire.
As John Trapp observed, the inscription proclaimed Him “King of all religion, having reference to the Hebrews; of all wisdom, to the Greeks; of all power, to the Latins.” Even in mockery, God used Pilate’s words to declare Christ’s universal kingship.
Theological Reflections
The Interceding Savior:
Jesus’ prayer from the cross reveals His role as our High Priest, interceding even in the moment of sacrifice. This anticipates His ongoing ministry of intercession at the right hand of the Father (Romans 8:34; Hebrews 7:25).The Depth of His Poverty:
Christ’s humiliation stripped Him of all earthly dignity and possessions. In His poverty, He secured the riches of salvation for His people.The Paradox of the Cross:
The rulers mocked, “He saved others; let Him save Himself.” But the truth was the opposite: because He would not save Himself, He could save others. The wisdom of God is foolishness to the world (1 Corinthians 1:18).The Universal Kingship of Christ:
The trilingual inscription symbolized His reign over all nations, languages, and peoples. Though intended as ridicule, it became a declaration of truth: Jesus is King not only of the Jews but of all the earth.
5. (Luke 23:39-43) A criminal on a cross finds salvation
“Then one of the criminals who were hanged blasphemed Him, saying, ‘If You are the Christ, save Yourself and us.’ But the other, answering, rebuked him, saying, ‘Do you not even fear God, seeing you are under the same condemnation? And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong.’ Then he said to Jesus, ‘Lord, remember me when You come into Your kingdom.’ And Jesus said to him, ‘Assuredly, I say to you, today you will be with Me in Paradise.’” (Luke 23:39-43, NKJV)
Notes and Commentary
a. “One of the criminals who were hanged blasphemed Him”:
One thief joined the crowd in mocking Jesus, echoing the rulers and soldiers: “If You are the Christ, save Yourself and us.” His scorn reflected unbelief and selfishness. He wanted rescue from the cross but had no concern for repentance or faith. His words mirror Satan’s earlier temptation: “If You are the Son of God, command that these stones become bread” (Matthew 4:3, NKJV). The heart of unbelief always demands proof on its own terms, refusing to bow in faith.
b. “But the other, answering, rebuked him”:
At first, both criminals mocked Jesus, as Matthew 27:44 and Mark 15:32 record. Yet something changed in one thief during those agonizing hours. Confronted with death, the Spirit convicted him, and he turned in repentance and faith.
His confession demonstrates remarkable spiritual clarity:
He feared God: “Do you not even fear God, seeing you are under the same condemnation?”
He confessed his sin: “We indeed justly, for we receive the due reward of our deeds.”
He recognized Jesus’ innocence: “This Man has done nothing wrong.”
He called out personally to Jesus: “He said to Jesus…”
He confessed Jesus as Lord: “Lord, remember me…” (NKJV, Textus Receptus tradition includes “Lord”).
He believed in Jesus’ kingship beyond death: “Remember me when You come into Your kingdom.”
Incredibly, while rulers mocked Jesus’ kingship and the soldiers ridiculed Him with the inscription, this dying thief proclaimed Christ’s reign as certain and eternal. Clarke notes: “It is worthy of remark, that this man appears to have been the first who believed in the intercession of Christ.”
c. “Assuredly, I say to you, today you will be with Me in Paradise”:
Jesus responded immediately with assurance. His words reveal several profound truths:
Salvation is immediate: “Today.” The thief did not need to wait until the resurrection or the end of the age. He would enter Christ’s presence that very day.
Salvation is personal: “You will be with Me.” The promise was direct, intimate, and relational. Eternal life is not merely existing in a blissful state but being with Christ Himself (Philippians 1:23).
Salvation is glorious: “In Paradise.” The word paradeisos, originally Persian for “garden,” was used in the Septuagint for Eden (Genesis 2:8). It came to represent the place of blessedness for God’s people (Isaiah 51:3). Here it refers to the state of eternal joy and fellowship with God after death.
This statement cost Jesus greatly. Edwards observes: “Since speech occurs during exhalation, these short, terse utterances must have been particularly difficult and painful.” Even in His suffering, Jesus expended precious breath to bring comfort and assurance to a repentant sinner.
d. The thief’s request and Jesus’ response:
Jesus gave far more than the thief asked:
The thief looked to the future; Jesus promised him today.
The thief asked only to be remembered; Jesus promised, “You will be with Me.”
The thief hoped for a kingdom someday; Jesus promised Paradise.
This illustrates the abundance of God’s grace, far exceeding what sinners imagine to ask.
Theological Reflections
The Power of Grace at the Cross:
This is the only clear biblical example of a deathbed conversion. As has been said: “One deathbed conversion, so that no one should despair; only one, so that no one should presume.” God’s grace can save to the very end, but presumption delays repentance at eternal peril.The Nature of Saving Faith:
The thief had no opportunity for baptism, good works, or religious rites. His salvation rested solely on faith in Christ. This proves the doctrine of justification by faith alone (Romans 3:28).The Universality of Christ’s Kingdom:
While rulers mocked and soldiers sneered, this criminal confessed Christ’s kingdom. God chose the weak and despised things of the world to shame the wise (1 Corinthians 1:27-29). The thief became a witness to the truth that even in His death, Jesus reigned as King.The Hope of Paradise:
Paradise reminds us that salvation is not merely escape from judgment but entrance into joy with Christ. The repentant thief exchanged a cross of shame for a crown of life, because he looked to the crucified King for mercy.
6. (Luke 23:44-46) Jesus dies on the cross
“Now it was about the sixth hour, and there was darkness over all the earth until the ninth hour. Then the sun was darkened, and the veil of the temple was torn in two. And when Jesus had cried out with a loud voice, He said, ‘Father, into Your hands I commit My spirit.’ Having said this, He breathed His last.” (Luke 23:44-46, NKJV)
Notes and Commentary
a. “There was darkness over all the earth until the ninth hour”:
From noon until three o’clock, supernatural darkness covered the land. This was no ordinary eclipse, since Passover occurs at a full moon, making a solar eclipse impossible. Ancient sources corroborate this event. The historian Phlegon, cited by Origen and Eusebius, wrote: “In the fourth year of the 202nd Olympiad, there was an extraordinary eclipse of the sun: at the sixth hour, the day turned into dark night, so that the stars in heaven were seen; and there was an earthquake.”
The darkness was a cosmic sign of divine judgment, echoing the plague on Egypt (Exodus 10:21-23) and anticipating the Day of the Lord (Amos 8:9: “And it shall come to pass in that day,” says the Lord God, “That I will make the sun go down at noon, and I will darken the earth in broad daylight” NKJV). Creation itself testified to the agony of the Creator.
b. “The veil of the temple was torn in two”:
The veil that separated the Holy Place from the Most Holy Place (Exodus 26:33) was torn from top to bottom, as Matthew 27:51 emphasizes, showing that God Himself performed the act. Theologically, this signified at least two realities:
Access to God was now opened: The way into the presence of God, once restricted to the high priest on the Day of Atonement, was now available to all through the blood of Christ (Hebrews 10:19-20).
God no longer dwells in man-made temples: His presence is not confined to Jerusalem or ritual. As Stephen later declared, “However, the Most High does not dwell in temples made with hands” (Acts 7:48, NKJV).
The torn veil symbolizes that reconciliation has been accomplished, and fellowship with God is now directly accessible through Christ.
c. “When Jesus had cried out with a loud voice”:
John 19:30 records the cry: “It is finished!” (Greek tetelestai, meaning “paid in full”). This was not the gasp of defeat but the triumphant declaration of victory. The debt of sin was fully satisfied, the eternal purpose of redemption completed.
At some point before this cry, the Father laid upon Jesus the full measure of humanity’s guilt and wrath. Isaiah 53:4-5 foretold: “Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed” (NKJV).
This was the dreaded “cup” of God’s wrath (Psalm 75:8; Jeremiah 25:15), which Jesus anticipated in Gethsemane. He bore it fully, so that those who trust in Him never will. Clarke notes: “Reader! one drop of this cup would bear down thy soul to endless ruin; and these agonies would annihilate the universe. He suffered alone… in the work of redemption He had no helper.”
The fact that Jesus could utter this cry with strength shows His sovereignty. As Pate observed, a crucified man could barely gasp for breath, yet Jesus raised His voice—showing He was in control even in death.
d. “Father, into Your hands I commit My spirit”:
Quoting Psalm 31:5, Jesus entrusted His spirit to the Father. This reveals several truths:
Voluntary surrender: He was not overpowered by Rome or by death itself. He willingly yielded His life when His work was complete (John 10:18).
Confidence in the Father: Even while bearing wrath, He trusted His soul to God, demonstrating perfect faith.
Proof of the soul’s existence after death: As Clarke remarked, this shows the immateriality of the soul and its conscious continuation beyond physical death.
This was not a cry of despair but of victory. The sacrifice was offered, the atonement accomplished, and the Savior entered the Father’s presence.
e. “Having said this, He breathed His last”:
The language deliberately recalls Genesis 2:7: “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being” (NKJV). At creation, God breathed life into Adam. At the cross, Jesus “breathed out” His life to undo Adam’s curse and inaugurate new creation. As Pate observed, “The one God breathed into the breath of life—Adam; the other breathed out the breath of life—Jesus. The latter paid the consequences for the sin of the former in order to inaugurate a new creation.”
This emphasizes that the death of Jesus was not the end but the turning point of redemptive history.
Theological Reflections
The Cross as Cosmic Judgment:
The darkness, earthquake, and torn veil show that the crucifixion was not an isolated tragedy but the central act of history, bringing judgment on sin and opening salvation for mankind.Christ’s Substitutionary Atonement:
Jesus bore wrath in the place of sinners, fully satisfying divine justice. His cry of “It is finished” proves that salvation is not based on human effort but His completed work.The Victory of the Cross:
Jesus did not die as a victim but as a conqueror. He dismissed His spirit on His own terms, demonstrating authority even in death.The Beginning of New Creation:
Adam’s first breath brought life; Jesus’ last breath secured eternal life for all who believe. In Him, the curse of Adam is reversed, and a new humanity is formed.
7. (Luke 23:47-49) The reaction of bystanders at Jesus’ death
“So when the centurion saw what had happened, he glorified God, saying, ‘Certainly this was a righteous Man!’ And the whole crowd who came together to that sight, seeing what had been done, beat their breasts and returned. But all His acquaintances, and the women who followed Him from Galilee, stood at a distance, watching these things.” (Luke 23:47-49, NKJV)
a. “When the centurion saw what had happened, he glorified God”:
The Roman centurion, hardened by many crucifixions, recognized that Jesus’ death was unlike any other. Matthew 27:54 records his fuller confession: “Truly this was the Son of God!” (NKJV). Luke emphasizes Jesus’ innocence: “Certainly this was a righteous Man!” The Gentile soldier perceived in Christ what Israel’s leaders refused to see.
This fulfills John 12:32: “And I, if I am lifted up from the earth, will draw all peoples to Myself” (NKJV). The cross became the magnet of grace, drawing even a pagan soldier to glorify God.
b. “The whole crowd… beat their breasts and returned”:
The people left in grief, sorrow, and confusion. They had witnessed extraordinary signs—the darkness, the earthquake, the torn veil—but most did not yet understand their meaning. Beating the breast was a sign of mourning and guilt (Luke 18:13). Their sorrow was genuine, but it lacked the hope of the resurrection promise Jesus had made (Luke 9:22).
c. “All His acquaintances, and the women… stood at a distance”:
Those closest to Jesus, including faithful women who had followed Him from Galilee, could only watch from afar. Their devotion kept them near, even when the disciples fled. This highlights the faithfulness of women in the Passion narrative, who would also be the first witnesses of the resurrection.
8. (Luke 23:50-56) Jesus is buried in the tomb of Joseph of Arimathea
“Now behold, there was a man named Joseph, a council member, a good and just man. He had not consented to their decision and deed. He was from Arimathea, a city of the Jews, who himself was also waiting for the kingdom of God. This man went to Pilate and asked for the body of Jesus. Then he took it down, wrapped it in linen, and laid it in a tomb that was hewn out of the rock, where no one had ever lain before. That day was the Preparation, and the Sabbath drew near. And the women who had come with Him from Galilee followed after, and they observed the tomb and how His body was laid. Then they returned and prepared spices and fragrant oils. And they rested on the Sabbath according to the commandment.” (Luke 23:50-56, NKJV)
a. Joseph of Arimathea:
Joseph was a member of the Sanhedrin, yet unlike most of his peers, he was described as “a good and just man” (Luke 23:50). He did not consent to the council’s unjust decision. John 19:38 tells us he was a secret disciple for fear of the Jews, but in this moment he courageously identified with Jesus when the apostles had scattered. He was also “waiting for the kingdom of God,” a phrase showing genuine faith in God’s promises.
Joseph boldly asked Pilate for Jesus’ body. Normally, crucified criminals were left on their crosses for birds and animals, as a public deterrent. But Roman governors could grant burial upon request, and Jewish custom demanded burial before sundown, especially during Passover (Deuteronomy 21:22-23).
b. The burial:
Joseph wrapped Jesus’ body in linen and laid Him in his own new tomb, hewn from rock. Such tombs were expensive and reserved for the wealthy, fulfilling Isaiah 53:9: “And they made His grave with the wicked—But with the rich at His death, because He had done no violence, nor was any deceit in His mouth” (NKJV). Though crucified among criminals, He was buried with honor.
Joseph gave Christ his own tomb, a costly sacrifice, yet Christ would only need it temporarily. As Augustine said, “He lent it to Him for three days.”
c. The women who followed:
The women observed carefully where He was laid. They returned home to prepare spices and fragrant oils but rested on the Sabbath according to the Law. Their devotion is striking: while Jesus’ male disciples largely hid, these women served with quiet faithfulness. As Geldenhuys notes, “In the hours of crisis it is often the Peters… that disappoint, and it is the secret and quiet followers… that do not hesitate to serve Him in love—at whatever the cost.”
d. The Preparation and Sabbath:
The burial was hurried because the Sabbath drew near, leaving the anointing incomplete. This sets the stage for the women’s return on the first day of the week, when they would become the first witnesses of the resurrection.
Theological Reflections
Gentile Confession: The centurion’s testimony shows that the cross would draw all nations to Christ. From the very moment of His death, the gospel’s universal scope was foreshadowed.
The Faithful in Crisis: While many failed, Joseph and the women stood out in faithfulness. God often uses the quiet, hidden servants to carry out pivotal roles in His plan.
Christ Buried with the Rich: His burial fulfilled prophecy, proving again that nothing was outside of God’s sovereign design. Even His resting place testified to His identity as the Messiah.
The Sabbath Rest of Christ: As the women rested, so too did Christ rest in the tomb on the Sabbath. His work was finished, and He awaited the dawn of resurrection—the true beginning of new creation.
