Luke 23

And the whole multitude of them arose, and led him unto Pilate.

And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.

And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.

Then said Pilate to the chief priests and to the people, I find no fault in this man.

And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.

When Pilate heard of Galilee, he asked whether the man were a Galilaean.

And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.

And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

Then he questioned with him in many words; but he answered him nothing.

And the chief priests and scribes stood and vehemently accused him.

And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.

And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.

And Pilate, when he had called together the chief priests and the rulers and the people,

Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:

No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.

I will therefore chastise him, and release him.

(For of necessity he must release one unto them at the feast.)

And they cried out all at once, saying, Away with this man, and release unto us Barabbas:

(Who for a certain sedition made in the city, and for murder, was cast into prison.)

Pilate therefore, willing to release Jesus, spake again to them.

But they cried, saying, Crucify him, crucify him.

And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.

And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.

And Pilate gave sentence that it should be as they required.

And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

And there followed him a great company of people, and of women, which also bewailed and lamented him.

But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.

For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.

Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.

For if they do these things in a green tree, what shall be done in the dry?

And there were also two other, malefactors, led with him to be put to death.

And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.

Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.

And the soldiers also mocked him, coming to him, and offering him vinegar,

And saying, If thou be the king of the Jews, save thyself.

And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.

And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.

And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.

And the sun was darkened, and the veil of the temple was rent in the midst.

And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.

And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.

And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

And, behold, there was a man named Joseph, a counseller; and he was a good man, and a just:

(The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.

This man went unto Pilate, and begged the body of Jesus.

And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.

And that day was the preparation, and the sabbath drew on.

And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.

And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

What does Luke 23:45 mean?

Explanation

Luke 23:45 describes a dramatic event that occurs at the moment of Jesus’ death on the cross.

The verse should be understood both in its literal sense and its symbolic significance.

Literally, the verse reports that as Jesus died, the sun's light failed, implying an unusual darkening of the sky, and that the veil of the temple, which separated the Holy of Holies from the rest of the temple in Jerusalem, was torn in two.

Symbolically, the darkening of the sun can be understood as a cosmic sign of mourning, or as an indication of the gravity of the moment when the Son of God dies.

The veil tearing, on the other hand, is rich in symbolism: it indicates the end of the Old Covenant and the beginning of the New, the removal of the barrier between God and humanity, and the accessibility of God’s presence to all people, not just the High Priest and not only once a year.

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Historical Context

Luke 23:45 is set during the crucifixion of Jesus, a historical event that is generally accepted to have occurred around 30-33 AD.

The reference to the temple's veil pertains to the temple in Jerusalem, which was the center of Jewish worship until its destruction in 70 AD.

In the Jewish tradition, the veil of the temple was a thick curtain that separated the Holy Place from the Holy of Holies, the most sacred area where the Ark of the Covenant was kept, and where it was believed God's presence dwelt.

Access beyond the veil was restricted to the High Priest, and then only once a year, on the Day of Atonement (Yom Kippur).

Theological Insights

Different theological traditions have explored the significance of the darkening of the sun and the rending of the veil.

Traditional Christian theology sees the tearing of the veil as a sign of the New Covenant in Christ's blood, as it corresponds to the offering of Jesus' body as the ultimate sacrifice, rendering the old system of sacrifices obsolete.

It also signifies that through Jesus' death, all believers have direct access to God, without the need for an earthly mediator.

Some theologians connect the darkening of the sun to the concept of cosmic upheaval, where nature itself responds to the gravity of Jesus' death. Others view it as a sign of God's judgment on the world for the crucifixion of His Son.

Practical Applications

The verse suggests a number of practical applications for believers today:

Understanding that through faith, individuals have direct access to God without the need for intermediaries.
Embracing the idea that Jesus’ sacrifice has removed the barriers to a personal relationship with God.
Reflecting on the magnitude of Jesus' sacrifice, which calls for a response of gratitude, worship, and a commitment to living according to God’s will.

Cross-References

Matthew 27:51: "And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;"
Mark 15:38: "And the veil of the temple was rent in twain from the top to the bottom."
Exodus 26:33: "And thou shalt hang up the veil under the taches, that thou mayest bring in thither within the veil the ark of the testimony: and the veil shall divide unto you between the holy place and the most holy."

Language Study

In the original Greek manuscript, there are a couple of key phrases:

"The sun was darkened" (ἐσκοτίσθη ὁ ἥλιος): The verb ἐσκοτίσθη is a form of σκοτίζω, meaning to darken.

This directs to a literal dimming or obscuring of the sun.

"The veil of the temple was rent" (σχίζεται τὸ καταπέτασμα τοῦ ναοῦ): The verb σχίζεται means to rend, tear, or split, and it is in the passive voice, implying an action done by an unseen force.

The noun καταπέτασμα refers specifically to the curtain or veil in the temple.

Cultural and Religious Comparisons

In other cultures and religions, there are also instances of veils or curtains that separate the divine from the mundane.

For instance, in the mythologies of ancient Mesopotamia and Egypt, temples often had secluded areas that were only accessible by priests or kings.

The rending of the veil in Luke contrasts with these traditions by symbolizing the availability of God's presence to all.

Scientific Perspectives

The darkening of the sun described in Luke 23:45 has intrigued some to look for a natural explanation such as an eclipse or a dust storm.

However, solar eclipses cannot occur during a full moon, which is when Passover and the crucifixion took place.

Consequently, any naturalistic explanations for this darkness are speculative and cannot be conclusively proven using scientific methods.

Commentaries

Various Bible commentaries offer insights into Luke 23:45:

The Pulpit Commentary notes the symbolic act of the veil tearing, symbolizing the opening up of the new way of immediate access to God through Christ's sacrifice.
Matthew Henry's Commentary emphasizes that the darkness was a testimony against the sin of the world and specifically against the enormity of the people's sin in crucifying the Lord of glory.
John Gill's Exposition of the Bible suggests that the miraculous nature of the veil tearing signified the fulfilment of the ceremonial law and the removal of the former separation between Jews and Gentiles, making way for a universal church.

Luke 23

Luke 23

What does Luke 23:45 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Luke 23:45 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?