Lucas 23

Theophylact of Ohrid

Lucas 23:2

[(as quoted by Aquinas, AD 1274)] 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 kingdom? But this is incredible to all, for when the whole multitude wished to choose Him for their king, He was aware of it, and fled. — Catena Aurea by Aquinas

Lucas 23:2

They obviously contradict the truth. For where did Jesus forbid paying tribute, when He, on the contrary, commanded to render it as what is due? For He Himself said: "Render unto Caesar the things that are Caesar's" (Luke 20:25). How does He stir up the people? Is He seeking a kingdom? But no one believed this. For even when the people wanted to make Him king, He, having learned of it, withdrew (John 6:15). — Commentary on Luke

Lucas 23:3

[(as quoted by Aquinas, AD 1274)] 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 kingdom, for which Thou wouldest need many to help Thee, and much money. — Catena Aurea by Aquinas

Lucas 23:3-4

Therefore Pilate too, having understood the slander, openly says: "I find no fault in this man." In my opinion, even the very question which he puts to Christ is a mockery of the slander. For by saying: "Are You the King of the Jews?" he mocks the matter itself. He speaks as if to say: You, a destitute, poor, naked, helpless man, are accused of aspiring to royal power. And this, as we have said, is a mockery of those who accuse Jesus of this — that they imagine such a helpless and such a poor man to be plotting such an undertaking, for which both wealth and supporters are needed. — Commentary on Luke

Lucas 23:5

[(as quoted by Aquinas, AD 1274)] 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 from Galilee to this place. As if they said, He perverts the people, not in one part only, but beginning from Galilee He arrives at this place, having passed through Judæa. I think then that they purposely made mention of Galilee, as desirous to alarm Pilate, for the Galilæans were of a different sect and given to sedition, as, for example, Judas of Galilee who is mentioned in the Acts of the Apostles. — Catena Aurea by Aquinas

Lucas 23:5

And they, having nothing else to confirm their slander, resort to shouting and cry out against God the Word. "He stirs up," they say, that is, "He agitates the people," and not in one particular place, but He began "from Galilee" and, passing through the middle of Judea, managed to agitate "even to this place." It seems to me that they mentioned Galilee not without reason, but with the intention of striking fear into Pilate. For the Galileans are always like that — rebels and inclined to innovations — such as Judas the Galilean. It was of him, it seems, that they were reminding Pilate, speaking as if to say: Governor, recall Judas the Galilean, who caused much trouble for the Romans by stirring up no small part of the people. Such also is This One, Who must immediately be destroyed. — Commentary on Luke

Lucas 23:6-7

Pilate sends the Lord to Herod, in fulfillment of the Roman law commanding that each person be judged by the ruler of his province. Therefore he sends Jesus, as a Galilean, to the governor of Galilee. — Commentary on Luke

Lucas 23:7

[(as quoted by Aquinas, AD 1274)] Wherein he follows the Roman law, which provided that every man should be judged by the governor of his own jurisdiction. — Catena Aurea by Aquinas

Lucas 23:8

Herod was glad about this not, however, because he hoped to gain any benefit for his soul from seeing Jesus, but since he had heard about Him that He was a wise man and a wonder-worker, he had a foolish desire, suffering himself from a love of novelties, to see this strange Man and listen to what He had to say. Do not many of us even now suffer from this same disease? He himself wished to see some miracle from Jesus, not, however, in order to believe, but in order to feast his eyes, just as we at spectacles watch magicians pretend to swallow snakes, swords, and the like, and we marvel. For Jesus was regarded as belonging almost to the same class as such people. — Commentary on Luke

Lucas 23:8

[(as quoted by Aquinas, AD 1274)] 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 hear from His mouth what He could say. — Catena Aurea by Aquinas

Lucas 23:9

Herod questioned Him at length, treating Him with a certain ironic tone and mocking Him in everything; therefore Jesus answered him nothing. For He who created all things by His word, and of whom David testified that "he will establish his words in judgment" (Ps. 111:5), knows when one ought to answer. For what need is there to answer one who asks not for the sake of learning? What need is there to cast pearls before swine (Matt. 7:6)? On the contrary, as we have said (see ch. 22), love for mankind requires silence in such cases. For a word spoken, while bringing no benefit to the inattentive, will moreover subject them to greater condemnation. However, to Pilate, since he was more well-intentioned than Herod, the Lord does answer, though not entirely clearly. For he asked, "Are You the King of the Jews?" — and the Lord answers: "You say so." This answer contains, as it were, a twofold meaning. For it can be understood thus: I truly am (the King of the Jews); you have spoken the truth. It can also be understood otherwise: I do not say it; you say it, you have the authority and you speak. But to Herod, as a resolute mocker, He does not answer at all. For truly, as Isaiah says (Isa. 3:4, 12), among the evil seed, the lawless sons — that is, the Jews of that time — both their tax collectors were oppressors of them, and those ruling over them were mockers. — Commentary on Luke

Lucas 23:9

[(as quoted by Aquinas, AD 1274)] Accordingly he asks Him questions, making a sport of Him, and ridiculing Him. But Jesus, who performed all things prudently, and who, as David testifies, ordereth His words with discretion, (Ps. 112:5.) thought it right in such a case to be silent. For a word uttered to one whom it profiteth nothing becomes the cause of his condemnation. Therefore it follows, But he answered him nothing. — Catena Aurea by Aquinas

Lucas 23:10-11

And that Herod wished to see Jesus with the intention of mocking and laughing at Him, and of seeing a miracle from Him, and questioned Him with such thoughts, the outcome showed. For having despised Jesus and mocked Him, he released Him, and not only did he himself mock Him, but his soldiers as well, which is most offensive of all; and having put a "bright robe" on Him, he sent Him back to Pilate. And you see, perhaps, how the devil stumbles in everything he does. He contrives such insults and abuses against Christ, yet from this the truth is revealed all the more clearly. For the mockeries testify in the most obvious way that the Lord is not a rebel or an agitator. If He were such, they would not have been joking when such danger was threatening and an uprising of an entire people was expected—a people that was numerous and very prone to novelty. — Commentary on Luke

Lucas 23:11

[(as quoted by Aquinas, AD 1274)] 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 been derided, when so great a danger was afloat, and that too from a people who were held in suspicion, and so given to change. — Catena Aurea by Aquinas

Lucas 23:12

[(as quoted by Aquinas, AD 1274)] But the sending of Christ by Pilate to Herod, becomes the commencement of a mutual friendship, Pilate not receiving those who were subject to Herod's authority, as it is added, And they were made friends, &c. Observe the Devil every where uniting together things separate, that he may compass the death of Christ. Let us blush then, if for the sake of our salvation we keep not even our friends in union with us. — Catena Aurea by Aquinas

Lucas 23:12

Pilate's sending of a subordinate to Herod appeared as the beginning of friendship, since Pilate does not appropriate for himself the prerogatives of Herod. Moreover, observe everywhere how the devil, in order only to prepare the death of Christ, brings together what stood apart from one another, instills harmony and friendship between those who were enemies. Is it not a shame for us that he, in order to put Christ to death, even reconciled enemies, while we, for our own salvation, do not even keep friends in friendship with us? — Commentary on Luke

Lucas 23:13-15

When Christ was sent back to Pilate, see how the truth shines forth again. "You," says Pilate, "brought this man to me as one who perverts the people"; but I find nothing in Him "worthy of death," nor does Herod. Do you see the testimony of two men, and moreover one a governor and the other a king, perfectly true? Neither I, he says, nor King Herod have found any fault in Him. What will the Jews say to this? The judges themselves testify that this man is innocent; you, the accusers, have not brought forward a single witness: whom then should one believe? It is wondrous how the truth prevails! Jesus is silent, yet His enemies testify in His favor. The Jews cry out, and no one confirms their clamor. Pilate was a weak man and stood up very little for the truth. He feared slander, lest they accuse him of releasing a seditious man. For he did not know how to say: we will not fear your fear, but the Lord Himself shall be my fear (Isa. 8:12–13). — Commentary on Luke

Lucas 23:13-15

[(as quoted by Aquinas, AD 1274)] 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 for Him; the Jews make loud cries, and not one of them corroborates their clamour. — Catena Aurea by Aquinas

Lucas 23:16-17

"So, having punished Him," he says, that is, having disciplined Him with scourges, "I will release Him." And it was fitting for the Romans, to please the Jews, to release one prisoner for the feast. For when making a covenant with the Jews, they gave them the freedom to live according to their own customs and laws. And the Jews had a custom from their fathers of requesting condemned men from the governor; just as they also interceded for Jonathan before Saul (1 Sam. 14:45). If you do not know this story, then take the first book of Kings, and you will find it. — Commentary on Luke

Lucas 23:16-17

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Lucas 23:18

[(as quoted by Aquinas, AD 1274)] 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. And hence it is now added, with respect to their petition, And they cried all at once, Away with this man, and release unto us Barabbas, &c. (1 Sam. 14:45.) — Catena Aurea by Aquinas

Lucas 23:18

"But all the people began to cry out," it says, "'death to Him!'" What could be worse than this? The chosen people furiously demand murder; Pilate the pagan recoils from murder: the top has become the bottom. — Commentary on Luke

Lucas 23:19

Death to Him! Release Barabbas to us, who had been thrown into prison as a rebel and murderer. — Commentary on Luke

Lucas 23:20-23

Pilate proposes for a third time to release Him, and for a third time they cry out against Christ, so that by this threefold outcry they might definitively confirm their thirst for murder. And they—as the blessed Peter says—"denied the Holy and Righteous One," and asked for a murderer to be granted to them (Acts 3:14). For they love what is like themselves (which is why they take part in it), because they themselves also revolted against the Romans and became the cause of countless murders and of their own destruction. The Lord foretells this through Jeremiah: "I have forsaken My house; I have left My heritage; the dearly beloved of My soul I have given into the hands of her enemies. My heritage has become to Me like a lion in the forest; it has raised its voice against Me: therefore I have hated it" (Jer. 12:7–8). And Hosea again: "Woe to them, for they have strayed from Me; destruction to them, for they have rebelled against Me! I redeemed them, yet they spoke lies against Me… Their princes shall fall by the sword for the insolence of their tongue" (Hos. 7:13, 16). — Commentary on Luke

Lucas 23:20-23

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Lucas 23:22

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Lucas 23:23-25

[(as quoted by Aquinas, AD 1274)] 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 as they required. And he released him that for sedition and murder was cast into prison, but delivered Jesus to their will. — Catena Aurea by Aquinas

Lucas 23:26

[(as quoted by Aquinas, AD 1274)] 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. Here is fulfilled that prophecy of Isaiah, Whose government shall be upon his shoulder. (Isa. 9:6.) For the government of Christ is His cross; for which the Apostle says, God hath exalted him. (Phil. 2:9.) And as for a mark of dignity, some wear a belt, others a head dress, so our Lord the cross. And if thou seekest, thou wilt find that Christ does not reign in us save by hardships, whence it comes that the luxurious are the enemies of the cross of Christ. 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 to be a master after the example of Christ, a man must himself first take up his cross, and in the fear of God crucify his own flesh, that he may so lay it upon those that are subject and obedient to him. — Catena Aurea by Aquinas

Lucas 23:26

Jesus was led away and at first the cross was laid upon Him, and He went bearing this burden. For none of the others would undertake to carry it, since they considered it a cursed tree. Then, finding a certain Simon of Cyrene, they laid the cross on him, compelling this man and, as if it were some kind of reproach, placing upon him the cross which the others shunned. In this a significant lesson is given. The cross is the mortification, the inactivity of the passions, and immobility. For he who is crucified is nailed fast and becomes inactive. Thus the Teacher Christ must first Himself take up the cross and nail His flesh to the fear of God and shine forth with dispassion, and only then lay it upon the obedient; for Simon means "obedience." In this are also fulfilled the words of Isaiah: "the government shall be upon His shoulder" (Isa. 9:6). For the cross is the government of the Lord and His Kingdom. Paul says: "He humbled Himself, becoming obedient even unto death, and the death of the cross. Therefore God also highly exalted Him," and so forth (Phil. 2:8–9). And if the cross became for Jesus exaltation and glory, then it is rightly called His "government," that is, His ruling dignity and the sign of His authority. Just as senators have the insignia of their ranks — some have sashes, others have mantles — so too the Lord establishes the cross as the ensign of His Kingdom. And if you look closely, you will find that Jesus reigns in us in no other way than through suffering, that those who live in luxury are enemies of the cross, and that he can become obedient to Christ and take up His cross who practices virtue, who "comes from the field," that is, who leaves the present field — this world and its affairs — and strives toward the Jerusalem above, which is free (Gal. 4:26). — Commentary on Luke

Lucas 23:27

[(as quoted by Aquinas, AD 1274)] But there followed Christ a great company of people, and of women. — Catena Aurea by Aquinas

Lucas 23:27

That a multitude of people and women followed after Christ signifies that after the cross a great multitude of Jews and many women would believe in Him. Read the book of Acts (Acts 2:41, 4:4), and you will see thousands of believers. And does not the fact that the women who followed Jesus "wept and lamented" serve as a moral lesson for us? The weak soul is a woman; but if through repentance she receives contrition of heart, weeps and laments, then she truly follows Jesus, who is crucified and suffers for our salvation. — Commentary on Luke

Lucas 23:28

The women, those creatures readily moved to sobbing and weeping, weep as though some misfortune had befallen the Lord, and thereby express their compassion and lamentation over human injustice. But He is not only displeased by this, but even forbids them. For He suffered voluntarily, and for one who suffers voluntarily, and moreover for the salvation of the entire human race, what is fitting is not tears, but approval and glorification. By the Cross both death has been destroyed and hell has been taken captive. — Commentary on Luke

Lucas 23:28

[(as quoted by Aquinas, AD 1274)] He bids those who weep for Him cast their eyes forward to the evils that were coming, and weep for themselves. — Catena Aurea by Aquinas

Lucas 23:29

[(as quoted by Aquinas, AD 1274)] Seeing indeed that women shall cruelly roast their children, and the belly which had produced shall miserably again receive that which it bore. — Catena Aurea by Aquinas

Lucas 23:29-30

Tears bring consolation not to those who suffer willingly, but to those who suffer unwillingly. Therefore He forbids them to weep for Him, and urges them to turn their attention to the future calamities and to weep over those calamities, when women without pity will boil their own children, and the womb that bore them will, sadly, receive back into itself that which was born from it. — Commentary on Luke

Lucas 23:31

[(as quoted by Aquinas, AD 1274)] 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 lifegiving virtue, and bearing no fruit? — Catena Aurea by Aquinas

Lucas 23:31

For if the Romans have done this to Me, a moist tree, fruit-bearing, ever green and ever living by the power of the Godhead, and nourishing all with the fruits of My teaching, what will they not do to you, that is, to the people, a dry tree, deprived of all life-giving righteousness and bearing no fruit? If you had any life-giving power of goodness, perhaps you would have been deemed worthy of at least some mercy; but now, like a dry tree, you will be subjected to burning and destruction. — Commentary on Luke

Lucas 23:32

The devil, wishing to create and instill a bad opinion of the Lord, arranges for two robbers to be crucified with Him. But see how he lost one of them, and how what the devil plotted against the Lord served to His greater glory. For no one ever sought the crosses of the robbers; on the contrary, the whole world longed in expectation for the Cross of the Lord. And from this it is clearly evident that the Lord is not a lawbreaker like the robbers, but the pioneer of all righteousness. — Commentary on Luke

Lucas 23:32

Lucas 23:33

They lead Him to the place of the Skull, where, they say, the forefather was buried, so that where the fall occurred through a tree, there also the restoration was accomplished through a tree. — Commentary on Luke

Lucas 23:33

[(as quoted by Aquinas, AD 1274)] 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. 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. — Catena Aurea by Aquinas

Lucas 23:34

Jesus, displaying extraordinary meekness, prays for them, saying: "Father! forgive them, for they know not what they do." And indeed, this sin would have been forgiven them, had they not after this remained in unbelief. Why do they divide His garments? Perhaps many were in need of them, or perhaps (which is more likely) they did this out of insolence and with the intention of mocking Him. For in their view, what was precious about these garments? Thus, they did this as a form of mockery and insult. — Commentary on Luke

Lucas 23:34

[(as quoted by Aquinas, AD 1274)] 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? — Catena Aurea by Aquinas

Lucas 23:35

[(as quoted by Aquinas, AD 1274)] 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 the rulers also with them derided. — Catena Aurea by Aquinas

Lucas 23:35

For, what must one conclude about the common people, when their rulers were mocking? This is the devil speaking through them. Just as on the pinnacle of the temple (Luke 4:9), so also here he says this, envying the salvation through the cross and desiring by every possible cunning to prevent it. — Commentary on Luke

Lucas 23:36-37

Soldiers offered vinegar to drink, serving Him precisely as a king. — Commentary on Luke

Lucas 23:36-37

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Lucas 23:38

Here is yet another cunning device of the devil that turned against himself. Namely, he proclaims the sedition of Jesus in the writings of three languages, so that every passerby would know that He was hanged for claiming to be a king. But the one inventive in evil did not understand that this was a sign that the mightiest of nations, such as the Romans, and the wisest, such as the Greeks, and the most devout, such as the Jews, would enter the Kingdom of Jesus and would preach Him. However, in the commentary on the Gospel of John we have said more and in a loftier manner about this. — Commentary on Luke

Lucas 23:38

[(as quoted by Aquinas, AD 1274)] 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 He was crucified because He made Himself King. For it is said, In Greek, Latin, and Hebrew, by which it was signified, that the most powerful of the nations, (as the Romans,) the wisest, (as the Greeks,) those who most worshipped God, (as the Jewish nation,) must be made subject to the dominion of Christ. — Catena Aurea by Aquinas

Lucas 23:39-42

How then do the other Evangelists say (Matt. 27:44; Mark 15:32) that both robbers reviled Jesus? At first, probably, both reviled Him; but then one of them, the more prudent one, recognized the goodness and Divinity of Jesus from the words He spoke on behalf of the crucifiers, saying: "Father, forgive them." For these words are not only filled with perfect love for mankind, but also reveal much of His own authority. Jesus did not say: Lord, I beseech Thee, forgive them, but simply and with authority: "Father, forgive them." Instructed by these words, the one who had previously reviled Jesus acknowledges Him as the true King, stops the mouth of the other robber, and says to Jesus: Remember me in Thy Kingdom. What then does the Lord say? — Commentary on Luke

Lucas 23:43

[(as quoted by Aquinas, AD 1274)] 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. 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 notwithstanding in the kingdom of heaven and Paradise. — Catena Aurea by Aquinas

Lucas 23:43

As man He is on the cross, but as God He is everywhere — both there and in paradise He fills all things, and there is no place where He is not. Some may ask: when the Lord says to the thief, "Today you will be with Me in paradise," how then did Paul say that none of the saints received the "promise" (Heb. 11:39)? Some answer: the apostle did not say of all the saints that they did not receive the promise, but only of those whom he enumerated. And he enumerated many others, but did not mention the thief. For listen to what he says: "all these"; clearly, he was referring his words to those whom he had enumerated, and among them this thief is not found. Others said that the robber had not yet inherited life in paradise either; but since the Lord's promise is immutable and by no means false, therefore it is said: "today you shall be with Me in paradise." For there are, they say, such turns of phrase in the Lord's speech in which He speaks of the future as though it had already happened. For example, when He says: "he who does not believe is already condemned" (John 3:18), and again: "he who hears My word and believes in Him who sent Me has eternal life, and does not come into judgment, but has passed from death to life" (John 5:24). Others distort this saying, namely: after "today" they place a punctuation mark so that the speech reads thus: truly I say to you today, and then continue: you shall be with Me in paradise. Still others, and, it seems, quite successfully, explain it thus: the blessings promised to us are not life in paradise or a return to it, but the Kingdom of Heaven, which is why we pray: "Thy Kingdom come," and not for the life of paradise. And let no one tell me that paradise and the Kingdom are one and the same. For the blessings of the Kingdom no eye has seen, nor ear heard, nor have they entered into the heart of man (1 Cor. 2:9). But paradise was seen by Adam's eye, and the ear heard of it, for it is said: "of every tree of the garden you may freely eat" (Gen. 2:16). Although one tree was forbidden to Adam, nevertheless he both saw it and heard of it. Paradise also entered into the heart of man. For Adam rejoiced in his soul, since he did not abandon such activity and agricultural joy. Therefore, they say, Paul does not contradict this in the least. The robber received "paradise," but did not receive the "Kingdom"; he will receive it when all those whom he enumerated also receive it. At any rate, at the present time he is in paradise, which is a place of spiritual repose. Many have said this, and many times. One may say that nothing prevents the words of both the Lord and Paul from being true even if the Kingdom of Heaven and paradise are one and the same. For the robber, though in paradise or in the Kingdom — and not only he, but all those enumerated by Paul — nevertheless does not enjoy the full possession of blessings. Just as condemned persons are not in royal dwellings but are confined in prisons and guarded for their appointed punishments, while honored persons enter the royal chambers and abide in them, and then, when the time of distribution comes, are deemed worthy of royal gifts, so also the saints, though they do not yet taste full blessedness, nevertheless dwell in bright abodes, full of fragrance and, generally speaking, royal, even though they have not yet been deemed worthy of the final distribution of royal gifts. So too the robber, though he is now in paradise, nevertheless does not enjoy perfect blessedness, so that he might "not apart from us be made perfect" (Heb. 11:40). And this explanation, in my opinion, is the most correct of all. I say nothing of the fact that the gifts of the saints, manifested in everyday miracles, may rightly be called paradise, and that all of them, inasmuch as they have been deemed worthy of spiritual gifts and have received in them the pledge of the Spirit, are in paradise, though they have not attained perfection, and have received the Kingdom, as Paul says in the same Epistle to the Hebrews, though they have not received what was promised. By the word "promise" he evidently meant the fullness of enjoyment. Thus, they have not yet received all that was promised, yet they are in the Kingdom and in paradise. I ask you, marvel also at this: just as some king, returning from victory with trophies, carries behind him the very best part of the spoil, so also the Lord, having seized the very best spoil from the devil, leads it with Himself, returning to the original homeland of man, that is, to paradise. He was in paradise not by His Divinity alone, but also by the rational and intelligent human soul He had assumed, and He was in paradise with His spirit and descended into Hades with His soul. Having saved the robber, the Lord bound the instrument of malice, in accordance with His own prediction: having bound the strong man, He will plunder his goods (Matt. 12:29). — Commentary on Luke

Lucas 23:44

Once the Jews desired to see a sign from heaven; so then, here is that sign for them: an extraordinary "darkness." — Commentary on Luke

Lucas 23:45

And the "veil" of the temple "is torn." By this the Lord shows that the Holy of Holies will no longer be inaccessible, but will be given over to the Romans, trampled and defiled. Or again, He shows that the veil is torn that separated us from the saints living in the heavens, that is, enmity and sin. For this constituted a great barrier dividing us from those living there. He shows at the same time that He was not crucified out of powerlessness. For He who performed such a sign could have torn them apart and destroyed them. — Commentary on Luke

Lucas 23:45

[(as quoted by Aquinas, AD 1274)] By this then our Lord showed 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. 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. — Catena Aurea by Aquinas

Lucas 23:46

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Lucas 23:46

Having cried out with a loud voice, Jesus gives up His spirit. For He had the power to lay down His life, and "to take it again" (John 10:18). — Commentary on Luke

Lucas 23:47

This voice and the other miracles served as an occasion for faith for the centurion. For Jesus was dying not as an ordinary man, but as the Master, and He called death a committing into safekeeping, since He was to receive His soul again. This is the first voice by which our souls were deemed worthy of freedom, since the devil no longer holds them, but they are committed to the Father. For before the death of Christ, the devil had great power over souls, but from the time the Son committed His spirit not to Hades, but into the hands of the Father, those held in Hades received freedom. Here is seen the fulfillment of the words once spoken by the Lord: "when I am lifted up... I will draw all men to Myself" (Jn. 12:32). For, lifted up on the cross, He drew the robber, He drew the centurion. — Commentary on Luke

Lucas 23:47

[(as quoted by Aquinas, AD 1274)] The words of our Lord seem now to be fulfilled, wherein He said, When I shall be lifted up I will draw all men unto me. For when lifted upon the cross He drew to Him the thief and the centurion, besides some of the Jews also, of whom it follows, And all the people that came together smote their breasts. — Catena Aurea by Aquinas

Lucas 23:48

Some of the Jews beat their breasts and, reproaching the crucifiers, openly acknowledged Jesus as a righteous man. — Commentary on Luke

Lucas 23:48

Lucas 23:49

[(as quoted by Aquinas, AD 1274)] But the race of women formerly cursed remains and sees all these things; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed by justification, or by the blessing which flows from His passion, as also from His resurrection. — Catena Aurea by Aquinas

Lucas 23:49

The disciples fled, but the women, this humbled and cursed race, remain and watch all these things, and for this they are the first to enjoy the justification and blessing flowing from here, as well as the resurrection. And you, marvel at the hardness of heart of the Jews. They say: let Him come down from the cross, and we will believe in Him. Yet seeing greater miracles, they do not believe! For was not the darkening of the sun equal to coming down from the cross, the splitting of the rocks, the terrible earthquake, the raising of the dead, the tearing of the veil, and the alteration of all creation? Therefore let no one be perplexed as to why Jesus did not come down from the cross, but let him accept this without curiosity, considering that they would not have believed even then, had He done so, and nothing else would have come of it except that salvation through the cross would have been distorted. For the cross above all else is the glory of Christ. And so He, having performed greater miracles while they did not believe, accomplished two things at once: first, He endured to the end and accepted the cross, that great sign of victory; and second, He revealed that they were utterly insensible, having no good in them whatsoever, but were hardened in unbelief. — Commentary on Luke

Lucas 23:50-53

Joseph had not revealed himself before, but now he does a praiseworthy deed. Despite being a member of the council and a wealthy man, he boldly asks for the body of a Man who was crucified as a rebel and insurrectionist, and pays no attention to any danger, even though wealth is timid, but requests and honorably buries Him in a tomb hewn in stone, where no one else had been laid before, so that slanderers could not say that the body of another had risen. — Commentary on Luke

Lucas 23:55

Lucas 23:55-56

And the women, although they had faith in the Lord, did not have the kind they ought to have had, but a weak and small one. For, considering Him a mere man, they prepare ointments and spices according to the custom prevailing among the Jews, always observed over the deceased. However, on the Sabbath they remain at rest according to the commandment of the Law. — Commentary on Luke

Lucas 23:56

[(as quoted by Aquinas, AD 1274)] 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 spices. For our Lord being buried, they were occupied as long as it was lawful to work, (that is, until sun-set,) in preparing ointments. But it was commanded to keep silence on the Sabbath, that is, rest from evening to evening. For it follows, And rested the sabbath day according to the commandment. — Catena Aurea by Aquinas