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Saint Thomas Aquinas, Carlo Crivelli

Luke 23

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Thomas Aquinas · Catena Aurea · Chapter 23

Passages · 128

Luke 23:1–5

  • Augustine of Hippo on Luke 23:1–5 — Luke, after he had finished relating the denial of Peter, recapitulated all that took place concerning our Lord during the morning, mentioning some particulars which the others omitted; and so he has composed his…vatican.va
  • Bede on Luke 23:1–5 — That the word of Jesus might be fulfilled which He prophesied of His own death, He shall be delivered to the Gentiles, that is, to the Romans. For Pilate was a Roman, and the Romans had sent him as governor to Judæa.vatican.va
  • Augustine of Hippo on Luke 23:1–5 (2) — He next relates what happens before Pilate, as follows, And they began to accuse him, saying, We found this fellow perverting our nation, &c. Matthew and Mark do not give this, though affirming that they accused Him,…vatican.va
  • Theophylact of Ohrid on Luke 23:1–5 — Most plainly are they opposed to the truth. For our Lord was so far from forbidding to give tribute, that He commanded it to be given. How then did He pervert the people? Was it that He might take possession of the…vatican.va
  • Bede on Luke 23:1–5 (2) — Now two charges having been brought against our Lord, namely, that He forbade to pay tribute to Cæsar, and called Himself Christ the King, it may be that Pilate had chanced to hear that which our Lord spake, Render…vatican.va
  • Theophylact of Ohrid on Luke 23:1–5 (2) — It seems to me that he asked this question of Christ by way of deriding the wantonness or hypocrisy of the alleged charge. As if he said, Thou a poor humble naked man, with none to help Thee, art accused of seeking a…vatican.va
  • Bede on Luke 23:1–5 (3) — He answers the governor in the same words which He used to the Chief Priests, that Pilate might be condemned by his own voice; for it follows, And he answering said, Thou sayest.vatican.va
  • Theophylact of Ohrid on Luke 23:1–5 (3) — Now they finding nothing else to support their calumny, have resort to the aid of clamour, for it follows, And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning…vatican.va
  • Bede on Luke 23:1–5 (4) — But with these words they accuse not Him, but themselves. For to have taught the people, and by teaching to have roused them from their former idleness, and doing this to have passed through the whole land of…vatican.va
  • Ambrose of Milan on Luke 23:1–5 — Our Lord is accused and is silent, for He needs no defence. Let them cast about for defence who fear to be conquered. He does not then confirm, the accusation by His silence, but He despises it by not refuting it.…vatican.va

Luke 23:6–12

  • Bede on Luke 23:6–12 — Pilate having determined not to question our Lord concerning the above-mentioned accusation, is the rather glad now that an opportunity offers to escape from passing judgment upon Him. Hence it is said, When Pilate…vatican.va
  • Theophylact of Ohrid on Luke 23:6–12 — Wherein he follows the Roman law, which provided that every man should be judged by the governor of his own jurisdiction.vatican.va
  • Gregory the Great on Luke 23:6–12 — Now Herod wished to make proof of Christ’s fame, desiring to witness His miracles; for it follows, And when Herod saw Jesus, he was glad, &c.vatican.va
  • Theophylact of Ohrid on Luke 23:6–12 (2) — Not as though he was about to gain any benefit from the sight, but seized with curiosity he thought he should see that extraordinary man, of whose wisdom and wonderful works he had heard so much. He also wished to…vatican.va
  • Ambrose of Milan on Luke 23:6–12 — He was silent and did nothing, for Herod’s unbelief deserved not to see Him, and the Lord shunned display. And perhaps typically in Herod are represented all the ungodly, who if they have not believed the Law and the…vatican.va
  • Gregory the Great on Luke 23:6–12 (2) — From these words we ought to derive a lesson, that whenever our hearers wish as if by praising us to gain knowledge from us, but not to change their own wicked course, we must be altogether silent, lest if from love…vatican.va
  • Gregory the Great on Luke 23:6–12 (3) — The Redeemer therefore though questioned held His peace, though expected disdained to work miracles. And keeping Himself secretly within Himself, left those who were satisfied to seek for outward things, to remain…vatican.va
  • Ambrose of Milan on Luke 23:6–12 (2) — It is not without reason that He is arrayed by Herod in a white robe, as bearing a sign of His immaculate Passion, that the Lamb of God without spot would take upon Himself the sins of the world.vatican.va
  • Theophylact of Ohrid on Luke 23:6–12 (3) — Nevertheless, observe how the Devil is thwarted by the thing which He does. He heaps up scorn and reproaches against Christ, whereby it is made manifest that the Lord is not seditious. Otherwise He would not have…vatican.va
  • Ambrose of Milan on Luke 23:6–12 (3) — Under the type also of Herod and Pilate, who from enemies were made friends by Jesus Christ, is preserved the figure of the people of Israel and the Gentile nation; that through our Lord’s Passion should come to pass…vatican.va
  • Bede on Luke 23:6–12 (2) — Or this alliance between Herod and Pilate signifies that the Gentiles and Jews, though differing in race, religion, and character, agree together in persecuting Christians.vatican.va

Luke 23:13–25

  • Augustine of Hippo on Luke 23:13–25 — Luke returns to those things which were going on before the governor, from which He had digressed in order to relate what took place with Herod; saying as follows, And Pilate, when he had called, &c. from which we…vatican.va
  • Ambrose of Milan on Luke 23:13–25 — Here Pilate, who as a judge acquits Christ, is made the minister of His crucifixion. He is sent to Herod, sent back to Pilate, as it follows, Nor yet Herod, for I sent you to him, and behold nothing worthy of death…vatican.va
  • Theophylact of Ohrid on Luke 23:13–25 — Wherefore by the testimony of two men, Jesus is declared innocent, but the Jews His accusers brought forward no witness whom they could believe. See then how truth triumphs. Jesus is silent, and His enemies witness…vatican.va
  • Bede on Luke 23:13–25 — Perish then those writings, which, composed so long a time after Christ, convict not the accused of magical arts against Pilate, but the writers themselves of treachery and lying against Christ.vatican.va
  • Theophylact of Ohrid on Luke 23:13–25 (2) — Pilate therefore lenient and easy, yet wanting in firmness for the truth, because afraid of being accused, adds, I will therefore chastise him and release him.vatican.va
  • Bede on Luke 23:13–25 (2) — As if he said, I will subject Him to all the scourgings and mockings you desire, but do not thirst after the innocent blood. It follows, For of necessity he must release one unto them, &c. an obligation not imposed…vatican.va
  • Theophylact of Ohrid on Luke 23:13–25 (3) — For the Romans permitted the Jews to live according to their own laws and customs. And it was a natural custom of the Jews to seek pardon of the prince for those who were condemned, as they asked Jonathan of Saul.…vatican.va
  • Ambrose of Milan on Luke 23:13–25 (2) — Not unreasonably do they seek the pardon of a murderer, who were themselves demanding the death of the innocent. Such are the laws of iniquity, that what innocence hates, guilt loves. And here the interpretation of…vatican.va
  • Bede on Luke 23:13–25 (3) — Even to this day their request still clings to the Jews. For since when they had the choice given to them, they chose a robber for Jesus, a murderer for a Saviour; rightly lost they both life and salvation, and…vatican.va
  • Theophylact of Ohrid on Luke 23:13–25 (4) — Thus it came to pass, the once holy nation rages to slay, the Gentile Pilate forbids slaughter; as it follows, Pilate therefore spoke again unto them, but they cried out, Crucify, &c.vatican.va
  • Bede on Luke 23:13–25 (4) — With the worst kind of death, that is, crucifixion, they long to murder the innocent. For they who hung on the cross, with their hands and feet fixed by nails to the wood, suffered a prolonged death, that their agony…vatican.va
  • Theophylact of Ohrid on Luke 23:13–25 (5) — Three times did Pilate acquit Christ, for it follows, And he said unto them the third time, Why, what evil hath he done? I will chastise him, and let him go.vatican.va
  • Bede on Luke 23:13–25 (5) — This chastisement wherewith Pilate sought to satisfy the people, lest their rage should go even so far as to crucify Jesus, John’s words bear testimony that he not only threatened but performed together with mockings…vatican.va
  • Theophylact of Ohrid on Luke 23:13–25 (6) — They cry out the third time against Christ, that by this third voice, they may approve the murder to be their own, which by their entreaties they extorted; for it follows, And Pilate gave sentence that it should be…vatican.va
  • John Chrysostom on Luke 23:13–25 — For they thought they could add this, namely, that Jesus was worse than a robber, and so wicked, that neither for mercy’s sake, or by the privilege of the feast, ought He to be let free.vatican.va

Luke 23:26–32

  • Glossa Ordinaria on Luke 23:26–32 — Having related the condemnation of Christ, Luke naturally goes on to speak of His crucifixion; as it is said, And as they led him away, they laid hold upon one Simon, &c.vatican.va
  • Augustine of Hippo on Luke 23:26–32 — But John relates that Jesus bore His own cross, from which is understood that He was Himself carrying His cross, when He went forth to that place which is called Calvary; but as they journeyed Simon was forced into…vatican.va
  • Theophylact of Ohrid on Luke 23:26–32 — For no one else accepted to bear the cross, because the wood was counted an abomination. Accordingly upon Simon the Cyrenian they imposed as it were to his dishonour the bearing of the cross, which others refused.…vatican.va
  • Ambrose of Milan on Luke 23:26–32 — Christ therefore bearing His cross, already as a conqueror carried His trophies. The cross is laid upon His shoulders, because, whether Simon or Himself bore it, both Christ bore it in the man, and the man in Christ.…vatican.va
  • Bede on Luke 23:26–32 — Simon is by interpretation “obedient,” Cyrene “an heir.” By this man therefore the people of the Gentiles are denoted, who formerly foreigners and aliens to the covenant, have now by obedience been made heirs of God.…vatican.va
  • Theophylact of Ohrid on Luke 23:26–32 (2) — Or he takes up the cross of Christ, who comes from the village; that is, he leaves this world and its labours, going forward to Jerusalem, that is, heavenly liberty. Hereby also we receive no slight instruction. For…vatican.va
  • Bede on Luke 23:26–32 (2) — A large multitude indeed followed the cross of Christ, but with very different feelings. For the people who had demanded His death were rejoicing that they should see Him dying, the women weeping that He was about to…vatican.va
  • Cyril of Alexandria on Luke 23:26–32 — Women also are ever prone to tears, and have hearts easily disposed to pity.vatican.va
  • Theophylact of Ohrid on Luke 23:26–32 (3) — He bids those who weep for Him cast their eyes forward to the evils that were coming, and weep for themselves.vatican.va
  • Cyril of Alexandria on Luke 23:26–32 (2) — Signifying that in the time to come women would be bereft of their children. For when war breaks out upon the land of the Jews, all shall perish, both small and great. Hence it follows, For, behold, the days are…vatican.va
  • Theophylact of Ohrid on Luke 23:26–32 (4) — Seeing indeed that women shall cruelly roast their children, and the belly which had produced shall miserably again receive that which it bore.vatican.va
  • Bede on Luke 23:26–32 (3) — By these days He signifies the time of the siege and captivity which was coming upon them from the Romans, of which He had said before, Woe to them that are with child, and give suck in those days. It is natural,…vatican.va
  • Gregory the Great on Luke 23:26–32 — He has called Himself the green wood and us the dry, for He has in Himself the life and strength of the Divine nature; but we who are mere men are called the dry wood.vatican.va
  • Theophylact of Ohrid on Luke 23:26–32 (5) — As though He said to the Jews, If then the Romans have so raged against Me, a fruit-bearing and ever flourishing tree, what will they not attempt against you the people, who are a dry tree, destitute of every…vatican.va
  • Bede on Luke 23:26–32 (4) — Or as if He spake to all: If I who have done no sin being called the tree of life, do not depart from the world without suffering the fire of my Passion, what torment think ye awaits those who are barren of all fruits?vatican.va
  • Theophylact of Ohrid on Luke 23:26–32 (6) — But the Devil, desiring to engender an evil opinion of our Lord, caused robbers also to be crucified with Him; whence it follows, And there were two other malefactors led with him to be put to death.vatican.va

Luke 23:33

  • Athanasius of Alexandria on Luke 23:33 — When mankind became corrupted, then Christ manifested His own body, that where corruption has been seen, there might spring up incorruption. Wherefore He is crucified in the place of Calvary; which place the Jewish…vatican.va
  • Bede on Luke 23:33 — Or else, without the gate were the places where the heads of condemned criminals were cut off, and they received the name of Calvary, that is, beheaded. Thus for the salvation of all men the innocent is crucified…vatican.va
  • Cyril of Alexandria on Luke 23:33 — The only-begotten Son of God did not Himself in His own nature in which He is God suffer the things which belong to the body, but rather in His earthly nature. For of one and the same Son both may be affirmed,…vatican.va
  • Eusebius of Caesarea on Luke 23:33 — But if, on the contrary, after His intercourse with men, He suddenly disappeared, flying away to avoid death, He might be likened by man to a phantom. And just as if any one wished to exhibit some incombustible…vatican.va
  • Athanasius of Alexandria on Luke 23:33 (2) — Now our Saviour came to accomplish not His own death, but that of man, for He experienced not death who is Life. Therefore not by His own death did He put off the body, but He endured that which was inflicted by men.…vatican.va
  • Theophylact of Ohrid on Luke 23:33 — Because also by a tree death bad entered, it must needs be that by a tree it should be abolished, and that the Lord passing unconquered through the pains of a tree should subdue the pleasures which flow from a tree.vatican.va
  • Gregory of Nyssa on Luke 23:33 — But the figure of the cross from one centre of contact branching out into four separate terminations, signifies the power and providence of Him who hung upon it extending every where.vatican.va
  • Augustine of Hippo on Luke 23:33 — For not without reason did He choose this kind of death, in order that He might be the master of breadth and length, and heighth and depth. For breadth lies in that cross piece of wood which is fastened from above.…vatican.va
  • John Chrysostom on Luke 23:33 — Two thieves also they crucified on the two sides, that He might be a partaker of their reproach; as it follows, And the thieves one on his right hand, the other on his left. But it did not so turn out. For of them…vatican.va
  • Bede on Luke 23:33 (2) — But the two robbers crucified with Christ signify those who under the faith of Christ undergo either the pains of martyrdom, or the rules of a still stricter continence. But they do this for eternal glory, who…vatican.va

Luke 23:34–37

  • John Chrysostom on Luke 23:34–37 — Because the Lord had said, Pray for them that persecute you, (Matt. 5:44.) this likewise He did, when He ascended the cross, as it follows, Then said Jesus, Father, forgive them, not that He was not able Himself to…vatican.va
  • Bede on Luke 23:34–37 — Nor must we imagine here that He prayed in vain, but that in those who believed after His passion He obtained the fruit of His prayers? It must be remarked, however, that He prayed not for those who chose rather to…vatican.va
  • A Greek expositor on Luke 23:34–37 — But for those who after the crucifixion remain in unbelief, no one can suppose that they are excused by ignorance, because of the notable miracles that with a loud voice proclaimed Him to be the Son of God.vatican.va
  • Ambrose of Milan on Luke 23:34–37 — It is important then to consider, in what condition He ascends the cross; for I see Him naked. Let him then who prepares to overcome the world, so ascend that he seek not the appliances of the world. Now Adam was…vatican.va
  • Athanasius of Alexandria on Luke 23:34–37 — He also who for our sakes took upon Him all our conditions, put on our garments, the signs of Adam’s death, that He might put them off, and in their stead clothe us with life and incorruption. It follows, And they…vatican.va
  • Theophylact of Ohrid on Luke 23:34–37 — For perhaps many of them were in want. Or perhaps rather they did this as a reproach, and from a kind of wantonness. For what treasure did they find in His garments?vatican.va
  • Bede on Luke 23:34–37 (2) — But in the lot the grace of God seems to be commended; for when the lot is cast, we yield not to the merits of any person, but to the secret judgment of God.vatican.va
  • Augustine of Hippo on Luke 23:34–37 — This matter indeed was briefly related by the three first Evangelists, but John more distinctly explains how it was done.vatican.va
  • Theophylact of Ohrid on Luke 23:34–37 (2) — They did it then mockingly. For when the rulers scoffed, what can we say of the crowd? for it follows, And the people stood, who in truth had entreated that He should be crucified, waiting, namely, for the end. And…vatican.va
  • Augustine of Hippo on Luke 23:34–37 (2) — Having mentioned the rulers, and said nothing of the priests, St. Luke comprehended under a general name all the chief men, so that hereby may be understood both the scribes and the elders.vatican.va
  • Bede on Luke 23:34–37 (3) — And these also unwillingly confess that He saved others, for it follows, Saying, He saved others, let him save himself, &c.vatican.va
  • Athanasius of Alexandria on Luke 23:34–37 (2) — Now our Lord being truly the Saviour, wished not by saving Himself, but by saving His creatures, to be acknowledged the Saviour. For neither is a physician by healing himself known to be a physician, unless he also…vatican.va
  • A Greek expositor on Luke 23:34–37 (2) — Now the Devil, seeing that there was no protection for him, was at a loss, and as having no other resource, tried at last to offer Him vinegar to drink. But he knew not that he was doing this against himself; for the…vatican.va
  • Theophylact of Ohrid on Luke 23:34–37 (3) — But the soldiers offered Christ vinegar, as it were ministering unto a king, for it follows, saying, If thou art the king of the Jews, save thyself.vatican.va
  • Bede on Luke 23:34–37 (4) — And it is worthy of remark, that the Jews blaspheme and mock the name of Christ, which was delivered to them by the authority of Scripture; whereas the soldiers, as being ignorant of the Scriptures, insult not Christ…vatican.va

Luke 23:38–43

  • Theophylact of Ohrid on Luke 23:38–43 — Observe a second time the device of the devil turned against himself. For in letters of three different characters he published the accusation of Jesus, that in truth it might not escape one of the passers by, that…vatican.va
  • Ambrose of Milan on Luke 23:38–43 — And rightly is the title placed above the cross, because Christ’s kingdom is not of the human body, but of the power of God. I read the title of the King of the Jews, when I read, My kingdom is not of this world.…vatican.va
  • Cyril of Alexandria on Luke 23:38–43 — Now one of the thieves uttered the same revilings as the Jews, but the other tried to check his words, while he confessed his own guilt, adding, We indeed justly, for we receive the due reward of our deeds.vatican.va
  • John Chrysostom on Luke 23:38–43 — Here the condemned performs the office of judge, and he begins to decide concerning truth who before Pilate confessed his crime only after many tortures. For the judgment of man from whom secret things are hid is of…vatican.va
  • Gregory the Great on Luke 23:38–43 — On the cross nails had fastened his hands and feet, and nothing remained free from torture, but his heart and tongue. By the inspiration of God, the thief offered to Him the whole which he found free, that as it is…vatican.va
  • Ambrose of Milan on Luke 23:38–43 (2) — A most remarkable example is here given of seeking after conversion, seeing that pardon is so speedily granted to the thief. The Lord quickly pardons, because the thief is quickly converted. And grace is more…vatican.va
  • Theophylact of Ohrid on Luke 23:38–43 (2) — And as every king who returns victorious carries in triumph the best of his spoils, so the Lord having despoiled the devil of a portion of his plunder, carries it with Him into Paradise.vatican.va
  • John Chrysostom on Luke 23:38–43 (2) — Here then might one see the Saviour between the thieves weighing in the scales of justice faith, and unbelief. The devil cast Adam out of Paradise. Christ brought the thief into Paradise before the whole world,…vatican.va
  • Theophylact of Ohrid on Luke 23:38–43 (3) — This however is more true than all, that although they have not obtained all the promises, I mean, the thief and the other saints in order that without us they might not be made perfect, (Heb. 11:40.) they are…vatican.va
  • Gregory of Nyssa on Luke 23:38–43 — Here again, we must examine how the thief should be thought worthy of Paradise, seeing that a flaming sword prevents the entrance of the saints. But observe that the word of God describes it as turning about, so as…vatican.va
  • Gregory the Great on Luke 23:38–43 (2) — Or that flaming sword is said to be turning, because that He knew the time would come when it must be removed; when He in truth should come, who by the mystery of His incarnation was to open to us the way of Paradise.vatican.va
  • Ambrose of Milan on Luke 23:38–43 (3) — But it must also be explained how the others, that is, Matthew and Mark, introduced two thieves reviling, while Luke, one reviling, the other resisting him. Perhaps this other at first reviled, but was suddenly…vatican.va
  • Bede on Luke 23:38–43 — For as many of us as were baptized in Christ Jesus, were baptized in His death; but we are washed by baptism, seeing we were sinners. But some, in that they praise God suffering in the flesh, are crowned; others, in…vatican.va

Luke 23:44–46

  • Cyril of Alexandria on Luke 23:44–46 — As soon as the Lord of all had been given up to be crucified, the whole framework of the world bewailed its rightful Master, and the light was darkened at mid-day, (Amos 8:9.) which was a manifest token that the…vatican.va
  • Augustine of Hippo on Luke 23:44–46 — What is here said of the darkness, the other two Evangelists, Matthew and Mark, confirm, but St. Luke adds the cause whence the darkness arose, saying, And the sun was darkened.vatican.va
  • Augustine of Hippo on Luke 23:44–46 (2) — This darkening of the sun it is quite plain did not happen in the regular and fixed course of the heavenly bodies, because it was then the Passover, which is always celebrated at the full moon. But a regular eclipse…vatican.va
  • A Greek expositor on Luke 23:44–46 — This miracle then took place that it might be made known, that He who had undergone death was the Ruler of the whole creation.vatican.va
  • Ambrose of Milan on Luke 23:44–46 — The sun also is eclipsed to the sacrilegious, that it may overshadow the scene of their awful wickedness; darkness was spread over the eyes of the unbelieving, that the light of faith might rise again.vatican.va
  • Bede on Luke 23:44–46 — But Luke, wishing to join miracle to miracle, adds, And the veil of the temple was rent in twain. This took place when our Lord expired, as Matthew and Mark bear witness, but Luke related it by anticipation.vatican.va
  • Theophylact of Ohrid on Luke 23:44–46 — By this then our Lord shewed that the Holy of Holies should be no longer inaccessible, but being given over into the hands of the Romans, should be defiled, and its entrance laid open.vatican.va
  • Ambrose of Milan on Luke 23:44–46 (2) — The veil also is rent, by which is declared the division of the two people, and the profanation of the synagogue. The old veil is rent that the Church may hang up the new veils of faith. The covering of the synagogue…vatican.va
  • Theophylact of Ohrid on Luke 23:44–46 (2) — Whereby it is signified that the veil which kept us asunder from the holy things which are in heaven, is broken through, namely, enmity and sin.vatican.va
  • Ambrose of Milan on Luke 23:44–46 (3) — It took place also at that time when every mystery of Christ’s assumed mortality was fulfilled, and His immortality alone remained; as it follows, And when Jesus had cried with a loud voice, he said.vatican.va
  • Bede on Luke 23:44–46 (2) — By invoking the Father He declares Himself to be the Son of God, but by commending His Spirit, He signifies not the weakness of His strength, but His confidence in the same power with the Father.vatican.va
  • Ambrose of Milan on Luke 23:44–46 (4) — The flesh dies that the Spirit may rise again. The Spirit is commended to the Father, that heavenly things also may be loosed from the chain of iniquity, and peace be made in heaven, which earthly things should follow.vatican.va
  • John Chrysostom on Luke 23:44–46 — Now this voice teaches us, that the souls of the saints are not henceforth shut up in hell as before, but are with God, Christ being made the beginning of this change.vatican.va
  • Athanasius of Alexandria on Luke 23:44–46 — For He commends to His Father through Himself all mankind quickened in Him; for we are His members; as the Apostle says, Ye are all one in Christ. (Gal. 3:28.)vatican.va
  • Gregory of Nyssa on Luke 23:44–46 — But it becomes us to enquire how our Lord distributes Himself into three parts at once; into the bowels of the earth, as He told the Pharisees; into the Paradise of God, as He told the thief; into the hands of the…vatican.va
  • Ambrose of Milan on Luke 23:44–46 (5) — His spirit then is commended to God, but though He is above He yet gives light to the parts below the earth, that all things may be redeemed. For Christ is all things, and in Christ are all things.vatican.va
  • Gregory of Nyssa on Luke 23:44–46 (2) — There is another explanation, that at the time of His Passion, His Divinity being once united to His humanity, left neither part of His humanity, but of its own accord separated the soul from the body, yet shewed…vatican.va
  • John Damascene on Luke 23:44–46 — Or to speak more expressly, In respect of His body, He was in the grave, in respect of His soul, He was in hell, and with the thief in Paradise; but as God, on the throne with His Father and the Holy Spirit.vatican.va
  • Theophylact of Ohrid on Luke 23:44–46 (3) — But crying with a loud voice He gives up the ghost, because He had in Himself the power of laying down His life and taking it up again.vatican.va
  • Ambrose of Milan on Luke 23:44–46 (6) — He gave up His Spirit, because He did not lose it as one unwilling; for what a man sends forth is voluntary, what he loses, compulsory.vatican.va

Luke 23:47–49

  • Augustine of Hippo on Luke 23:47–49 — When after uttering that voice He immediately gave up the ghost, those who were present greatly marvelled. For those who hung upon the cross were generally tortured by a prolonged death. Hence it is said, Now when…vatican.va
  • Augustine of Hippo on Luke 23:47–49 (2) — There is no contradiction in that Matthew says, that the centurion seeing the earthquake marvelled, whereas Luke says that he marvelled, that Jesus while uttering the loud voice expired, shewing what power He had…vatican.va
  • Theophylact of Ohrid on Luke 23:47–49 — The words of our Lord seem now to be fulfilled, wherein He said, When I shall be lifted up I will draw all men unto me. For when lifted upon the cross He drew to Him the thief and the centurion, besides some of the…vatican.va
  • Bede on Luke 23:47–49 — By their smiting their breasts as if betokening a penitential sorrow, two things may be understood; either that they bewailed Him unjustly slain whose life they loved, or that remembering that they had demanded His…vatican.va
  • Ambrose of Milan on Luke 23:47–49 — O the breasts of the Jews, harder than the rocks! The judge acquits, the officer believes, the traitor by his death condemns his own crime, the elements flee away, the earth quakes, the graves are opened; the…vatican.va
  • Bede on Luke 23:47–49 (2) — Rightly then by the centurion is the faith of the Church signified, which in the silence of the synagogue bears witness to the Son of God. And now is fulfilled that complaint which the Lord makes to His Father,…vatican.va
  • Theophylact of Ohrid on Luke 23:47–49 (2) — But the race of women formerly cursed remains and sees all these things; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed by justification,…vatican.va

Luke 23:50–56

  • A Greek expositor on Luke 23:50–56 — Joseph had been at one time a secret disciple of Christ, but at length bursting through the bonds of fear, and become very zealous, he took down the body of our Lord, basely hanging on the cross; thus gaining a…vatican.va
  • Bede on Luke 23:50–56 — A counsellor, or decurio, is so called because he is of the order of the curia or council, and administers the office of the curia. He is also wont to be called curialis, from his management of civil duties. Joseph…vatican.va
  • Augustine of Hippo on Luke 23:50–56 — Now John says, that Joseph was a disciple of Jesus. Hence it is also here added, Who also himself waited for the kingdom of God. But it naturally causes surprise how he who for fear was a secret disciple should have…vatican.va
  • Bede on Luke 23:50–56 (2) — So then being fitted by the righteousness of his works for the burial of our Lord’s body, he was worthy by the dignity of his secular power to obtain it. Hence it follows, And he took it down, and wrapped it in…vatican.va
  • Athanasius of Alexandria on Luke 23:50–56 — They also act absurdly who embalm the bodies of their dead, and do not bury them, even supposing them to be holy. For what can be more holy or greater than our Lord’s body? And yet this was placed in a tomb until it…vatican.va
  • Bede on Luke 23:50–56 (3) — That is, hewn out of a rock, lest if it had been built of many stones, and the foundations of the tomb being dug up after the resurrection, the body should be said to have been stolen away. It is laid also in a new…vatican.va
  • Theophylact of Ohrid on Luke 23:50–56 — For they had not yet sufficient faith, but prepared as if for a mere man spices and ointments, after the manner of the Jews, who performed such duties to their dead. Hence it follows, And they returned, and prepared…vatican.va
  • Ambrose of Milan on Luke 23:50–56 — Now mystically, the just man buries the body of Christ. For the burial of Christ is such as to have no guile or wickedness in it. But rightly did Matthew call the man rich, for by carrying Him that was rich he knew…vatican.va
  • Bede on Luke 23:50–56 (4) — He also wraps Jesus in clean linen, who has received Him with a pure mind.vatican.va
  • Ambrose of Milan on Luke 23:50–56 (2) — Nor without meaning has one Evangelist spoken of a new tomb, another of the tomb of Joseph. For the grave is prepared by those who are under the law of death; the Conqueror of death has no grave of His own. For what…vatican.va
  • Bede on Luke 23:50–56 (5) — Now that the Lord is crucified on the sixth day and rests on the seventh, signifies that in the sixth age of the world we must of necessity suffer for Christ, and as it were be crucified to the world. (Gal. 6:14.)…vatican.va

Scripture cited · 22 verses

Genesis 6:2 · Psalm 88:18 · Psalm 112:5 · Proverbs 9:5 · Isaiah 9:6 · Isaiah 49:16 · Amos 8:9 · Matthew 5:44 · Matthew 16:24 · Luke 9:23 · John 1:1 · John 18:36 · Romans 6:3 · Romans 10:10 · 1 Corinthians 11:3 · 1 Corinthians 13:13 · 1 Corinthians 15:53 · Galatians 3:28 · Galatians 6:14 · Philippians 2:9 · Hebrews 11:37 · Hebrews 11:40

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