---
title: "Clarke"
description: "Verse Luke 23:1. The whole multitude — It seems most probable that the chief priests, elders, scribes, and captains of the temple, together with their ser"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/luke/23"
---

Verse [Luke 23:1](../../../kjv/luke/23/1). ***The whole multitude*** — It seems most probable that the chief priests, elders, scribes, and captains of the temple, together with their servants, dependents, and other persons *hired* *for the purpose*, made up the multitude mentioned here. The common people were generally favourers of Christ; and for this reason the Jewish rulers caused him to be apprehended in the night, and *in* *the absence of the people*, [Luke 22:6](../../../kjv/luke/22/6), and it was now but just the break of day, [Luke 22:66](../../../kjv/luke/22/66).

Verse [Luke 23:2](../../../kjv/luke/23/2). ***Perverting the nation*** — The Greek word διαστρεφοντα, signifies *stirring up to disaffection* and *rebellion*. Many MSS. and *versions* add ημων, OUR *nation*. They intimated that he not only preached corrupt doctrine, but that he endeavoured to make them disaffected towards the Roman government, for which they *now* pretended to feel a strong affection!
Several copies of the *Itala* add, *Destroying our law and* *prophets*. *Et solventem legem nostram et prophetas*.
***Forbidding to give tribute to Caesar*** — These were the falsest slanders that could be invented. The whole of our Lord's conduct disproved them. And his decision in the case of the question about the lawfulness of paying tribute to Caesar, [Matthew 22:21](../../../kjv/matthew/22/21), was so fully known that we find Pilate paid not the least attention to such evidently malicious and unfounded accusations. Neither Christ nor any of his followers, from that day until now, ever forbade the paying tribute to Caesar; that is, constitutional taxes to a lawful prince.

Verse [Luke 23:4](../../../kjv/luke/23/4). ***I find no fault in this man.*** — According to [John 18:36](../../../kjv/john/18/36); [John 18:38](../../../kjv/john/18/38), Pilate did not say this till after our Lord had declared to him that his *kingdom* was *not of this world*; and probably not till after he had found, on examining witnesses, ([Luke 23:14](../../../kjv/luke/23/14),) that all their evidence amounted to no proof, of his having set up himself for a temporal king. See Bishop PEARCE.

Verse [Luke 23:5](../../../kjv/luke/23/5). ***Saying, He stirreth up the people***, c.] In the *Codex* *Colbertinus*, a copy of the ancient *Itala* or *Antehieronymian* version, this verse stands thus: *He stirreth up the people,* *beginning from Galilee, and teaching through all Judea unto this* *place our wives and our children he hath rendered averse from us,* *and he is not baptized as we are*. As the Jews found that their charge of sedition was deemed frivolous by Pilate, they changed it, and brought a charge equally false and groundless against his doctrine.

Verse [Luke 23:7](../../../kjv/luke/23/7). ***Herod's jurisdiction*** — The city of *Nazareth*, in which Christ had continued till he was thirty years of age, and that of *Capernaum*, in which he principally resided the last years of his life, were both in *Lower Galilee*, of which *Herod Antipas* was tetrarch. Pilate was probably glad of this opportunity to pay a little respect to Herod, whom it is likely he had irritated, and with whom he now wished to be friends. See [Luke 23:12](../../../kjv/luke/23/12).

Verse [Luke 23:10](../../../kjv/luke/23/10). ***The chief priests - vehemently accused him.*** — Corrupt priests and teachers are generally the most implacable enemies of Christ and his truth. Evil passions betray those who are slaves to them. An affected moderation would have rendered these accusers less suspected, their accusations more probable, and the envy less visible than this *vehemence*: but *envy* seldom or never consults *prudence*: and God permits this to be so for the honour of truth and innocence. *Quesnel*.

Verse [Luke 23:11](../../../kjv/luke/23/11). ***A gorgeous robe*** — εσθητα λαμπραν. It probably means *a* *white robe*, for it was the custom of the Jewish nobility to wear such. Hence, in [Revelation 3:4](../../../kjv/revelation/3/4), it is said of the saints, *They shall walk with me in WHITE* (garments,) *because they are* *WORTHY*. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing *purple* for the most part, Pilate's soldiers, who were Romans, put on Jesus a *purple robe*, [Mark 15:17](../../../kjv/mark/15/17); [John 19:2](../../../kjv/john/19/2); both of them following the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop PEARCE.

Verse [Luke 23:12](../../../kjv/luke/23/12). ***Pilate and Herod were made friends*** — I do not find any account of the cause of the enmity which subsisted between Herod and Pilate given by ancient authors; and the conjectures of the moderns on the subject should be considered as mere guesses. It is generally supposed that this enmity arose from what is related [Luke 13](../../../kjv/luke/13), of the Galileans, whose blood Pilate hath mingled with that of their sacrifices. These were Herod's subjects, and Pilate seems to have fallen on them at the time they were offering sacrifices to God at the temple. Wicked men cannot love one another: this belongs to the disciples of Christ. But when Christ, his truth, or his followers are to be persecuted, for this purpose the wicked unite their counsels and their influence. The Moabites and Ammonites, who were enemies among themselves, united against poor Israel, and, as Rabbi Tanchum says, may be likened to two contending dogs, who, when the wolf comes, join together to destroy him; each knowing that, if he do not, the wolf will kill both in succession: whereas, by their union, they may now kill or baffle him. There is a proverb among the rabbins, that, *when the* *cat and weasel marry together, misery becomes increased*.

Verse [Luke 23:15](../../../kjv/luke/23/15). ***No, nor yet Herod: for I sent you to him*** — That is, to see whether he could find that Christ had ever attempted to raise any disaffection or sedition among the Galileans, among whom he had spent the principal part of his life; and yet Herod has not been able to find out any evil in his conduct. Your own accusations I have fully weighed, and find them to the last degree frivolous.
Instead of ανεπεμψα γαρ ὑμας προς αυτον, *for I sent you to him*, BHKLM, and many other MSS., with some versions, read ανεπεμψεν γαρ αυτον προς ἡμας, *for he hath sent him to us*. As if he had said, Herod hath sent him back to us, which is a sure proof that he hath found no blame in him."
***Nothing worthy of death is done unto him.*** — Or rather, *nothing* *worthy of death is committed by him*, Πεπραγμενον αυτῳ, not, *done* *unto him*. This phrase is of the same sense with ουδεν πεπραχεν αυτος, *he hath done nothing*, and is frequent in the purest Attic writers. See many examples in *Kypke*.

Verse [Luke 23:17](../../../kjv/luke/23/17). ***For of necessity he must release one*** — That is, *he was* *under the necessity* of releasing one at this feast. The custom, however it originated, had now been so completely established that Pilate was obliged to attend to it. [Matthew 27:15](../../../kjv/matthew/27/15); [Matthew 27:15](../../../kjv/matthew/27/15).

Verse [Luke 23:18](../../../kjv/luke/23/18). ***Away with this man*** — That is, *Put him to death*- αιρε τουτον, literally, *Take this one away*, i.e. to punishment - to death.

Verse [Luke 23:22](../../../kjv/luke/23/22). ***I have found no cause of death in him*** — *I find no crime* worthy *of death in him*. There is nothing proved against him that can at all justify me in putting him to death, So here our blessed Lord was in the most *formal manner* justified by his judge. Now as this decision was publicly known, and perhaps registered, it is evident that Christ died as an *innocent* person, and not as a *malefactor*. On the fullest conviction of his innocence, his judge pronounced him guiltless, after having patiently heard every thing that the inventive malice of these wicked men could allege against him; and, when he wished to dismiss him, a violent mob took and murdered him.

Verse 26. ***Simon, a Cyrenian*** — [Matthew 27:32](../../../kjv/matthew/27/32); [Matthew 27:32](../../../kjv/matthew/27/32).

Verse 27. ***Bewailed and lamented him.*** — εκοπτοντο, *Beat their* *breasts*. [Matthew 11:17](../../../kjv/matthew/11/17); [Matthew 11:17](../../../kjv/matthew/11/17).

Verse 28. ***Weep not for me*** — Many pious persons have been greatly distressed in their minds, because they could not weep on reading or hearing of the *sufferings of Christ*. For the relief of all such, let it be for ever known that no human spirit can possibly take any part in the passion of the Messiah. His sufferings were such as only God manifested in the flesh could bear; and, as they were all of an *expiatory* nature, no man can taste of or share in them. Besides, the sufferings of Christ are not a subject of *sorrow* to any man; but, on the contrary, of eternal rejoicing to the whole of a lost world. Some have even prayed to participate in the sufferings of Christ. The legend of St. Francis and his stigmata is well known. - He is fabled to have received the *marks* in his *hands, feet*, and *side*.
Relative to this point, there are many unwarrantable expressions used by religious people in their *prayers* and *hymns*. To give only one instance, how often do we hear these or similar words said or sung: -
"Give me to feel thy agonies!
One drop of thy sad cup afford!"

Reader! *one drop* of this cup would bear down thy soul to endless ruin; and these agonies would annihilate the universe. He suffered *alone*: for of the people there was none with him; because his sufferings were to make an atonement for the sins of the world: and in the work of redemption he had no helper.

Verse 30. ***Mountains, fall on us*** — As this refers to the destruction of Jerusalem, and as the same expressions are used, [Revelation 6:16](../../../kjv/revelation/6/16), Dr. Lightfoot conjectures that the whole of that chapter may relate to the same event.

Verse 31. ***If they do these things in a green tree*** — This seems to be a proverbial expression, the sense of which is: If they spare not a tree which, by the beauty of its foliage, abundance and excellence of its fruits, deserves to be preserved, then the tree which is dry and withered will surely be cut down. If an innocent man be put to death in the very face of justice, in opposition to all its dictates and decisions, by a people who profess to be governed and directed by Divine laws, what desolation, injustice, and oppression may not be expected, when anarchy and confusion sit in the place where judgment and justice formerly presided? Our Lord alludes prophetically to those tribulations which fell upon the Jewish people about forty years after. See the notes on [Matthew 24:1-51](../../../kjv/matthew/24/1-51).

Verse 32. ***Two other malefactors*** — Ἑτεροι δυο κακουργοι, should certainly be translated *two others, malefactors*, as in the Bibles published by the King's printer, Edinburgh. As it now stands in the text, it seems to intimate that our blessed Lord was also a *malefactor*.

Verse 33. ***The place - called Calvary*** — [Matthew 27:33](../../../kjv/matthew/27/33).
***They crucified him*** — See the nature of this punishment explained [Matthew 27:35](../../../kjv/matthew/27/35).

Verse 34. ***They know not what they do.*** — 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. In the prayer, *Father, forgive them*! that word of prophecy was fulfilled, *He made intercession for the* *transgressors*, [Isaiah 53:12](../../../kjv/isaiah/53/12).

Verse 35. ***Derided*****him**] *Treated him with the utmost contempt*, εξεμυκτηριζον, in the most infamous manner. See the meaning of this word explained, [Luke 16:14](../../../kjv/luke/16/14).

Verse 36. ***Offering him vinegar*** — [Matthew 27:34](../../../kjv/matthew/27/34); [Matthew 27:34](../../../kjv/matthew/27/34). Vinegar or small sour wine, was a common drink of the Roman soldiers; and it is supposed that wherever they were on duty they had a vessel of this liquor standing by. It appears that at least *two* cups were given to our Lord; one before he was nailed to the cross, viz. of wine mingled with myrrh, and another of vinegar, while he hung on the cross. Some think there were three cups: ONE of *wine mixed* *with myrrh*; the SECOND, of *vinegar mingled with gall*; and the THIRD, of *simple vinegar*. Allow these *three cups*, and the different expressions in all the evangelists will be included. See *Lightfoot*.

Verse 38. ***A superscription*** — See [Matthew 27:37](../../../kjv/matthew/27/37).
***ln letters of Greek, and Latin and Hebrew*** — The inscription was written in all these languages, which were the most common, that all might see the reason why he was put to death. The inscription was written in *Greek*, on account of the *Hellenistic* Jews, who were then at Jerusalem because of the passover; it was written in *Latin*, that being the language of the *government* under which he was crucified; and it was written in *Hebrew*, that being the language of the *place* in which this deed of darkness was committed. But, by the good providence of God, the inscription itself exculpated him, and proved the Jews to be rebels against, and murderers of, their king. [Matthew 27:37](../../../kjv/matthew/27/37); [Matthew 27:37](../../../kjv/matthew/27/37). It is not to be wondered at that they wished Pilate to alter this inscription, [John 19:21](../../../kjv/john/19/21), as it was a record of their infamy.

Verse 39. ***One of the malefactors which were hanged.*** — It is likely that the two robbers were not *nailed* to their crosses, but only *tied* to them by cords, and thus they are represented in ancient paintings. If not nailed, they could not have suffered much, and therefore they were found still alive when the soldiers came to give the *coup de grace*, which put a speedy end to their lives. [John 19:31-33](../../../kjv/john/19/31-33).

Verse 40. ***Dost not thou fear God*** — The sufferings of this person had been sanctified to him, so that his heart was open to receive help from the hand of the Lord: he is a genuine penitent, and gives the fullest proof he can give of it, viz. the acknowledgment of the justice of his sentence. He had sinned, and he acknowledges his sin; his heart believes unto righteousness, and with his tongue he makes confession unto salvation. While he *condemns* himself he bears testimony that Jesus was *innocent*. Bishop PEARCE supposes that these were not robbers in the common sense of the word, but Jews who took up arms on the principle that the Romans were not to be submitted to, and that their levies of tribute money were oppressive; and therefore they made no scruple to rob all the Romans they met with. These Jews *Josephus* calls λησται, *robbers*, the same term used by the evangelists. This opinion gains some strength from the penitent thief's confession: *We* *receive the reward of our deeds*- we rose up against the government, and committed depredations in the country; *but this man hath done* *nothing amiss*- ατοπον, *out of place, disorderly*, - nothing calculated to raise *sedition* or *insurrection*; nor inconsistent with his declarations of peace and good will towards all men, nor with the nature of that spiritual kingdom which he came to establish among men; though he is now crucified under the pretence of disaffection to the Roman government.

Verse 42. ***Lord, remember me***, &c.] It is worthy of remark, that this man appears to have been the first who believed in the *intercession* of Christ.

Verse 43. ***To-day shalt thou be with me in paradise.*** — *Marcion* and the *Manichees* are reported to have left this verse out of their copies of this evangelist. This saying of our Lord is justly considered as a strong proof of the immateriality of the soul; and it is no wonder that those who have embraced the contrary opinion should endeavor to explain away this meaning. In order to do this, a *comma* is placed after σημερον, *to-day*, and then our Lord is supposed to have meant, "Thou shalt be with me after the resurrection I tell thee this, TO-DAY." I am sorry to find men-of great learning and abilities attempting to support this most feeble and worthless criticism. Such support a *good* cause cannot need; and, in my opinion, even a *bad cause* must be discredited by it.
***In paradise***. The *garden of Eden*, mentioned [Genesis 2:8](../../../kjv/genesis/2/8), is also called, from the Septuagint, the *garden of Paradise*. The word *Eden*, signifies *pleasure* and *delight*. Several places were thus called; see [Genesis 4:16](../../../kjv/genesis/4/16); [2 Kings 19:12](../../../kjv/2-kings/19/12); [Isaiah 37:12](../../../kjv/isaiah/37/12); [Ezekiel 27:23](../../../kjv/ezekiel/27/23); and [Amos 1:5](../../../kjv/amos/1/5); and such places probably had this name from their *fertility, pleasant situation*, c., c. In this light the Septuagint have viewed [Genesis 2:8](../../../kjv/genesis/2/8). as they render the passage thus: εφυτευσεν ὁ Θεος παραδεισον εν Εδεμ, *God planted a paradise in* *Eden*. Hence the word has been transplanted into the New Testament and is used to signify a place of exquisite pleasure and delight. From this the ancient heathens borrowed their ideas of the gardens of the Hesperides, where the trees bore golden fruit and the gardens of *Adonis*, a word which is evidently derived from the Hebrew עדן *Eden*: and hence the origin of sacred groves, gardens, and other enclosures dedicated to purposes of devotion, some comparatively innocent, others impure. The word paradise is not Greek, but is of Asiatic origin. In Arabic and Persian it signifies a *garden*, a *vineyard*, and also the *place of the blessed.* In the Kushuf ul Loghat, a very celebrated Persian dictionary, the [Arabic] *Jenet al Ferdoos*, Garden of Paradise, is said to have been "created by God out of *light*, and that the prophets and wise men ascend thither."
Paradise was, in the beginning, the habitation of man in his state of innocence, in which he enjoyed that *presence* of his Maker which constituted his supreme happiness. Our Lord's words intimate that this penitent should be immediately taken to the abode of the spirits of the *just*, where he should enjoy the presence and approbation of the Most High. In the Institutes of Menu, chap. OEconomics, Inst. 243, are the following words: "A man habitually pious, whose offences have been expiated, is instantly conveyed, after death, to the higher world, with a radiant form, and a body of ethereal substance." The *state of the blessed* is certainly what our Lord here means: in what the *locality* of that state consists we know not. The Jews share a multitude of fables on the subject.

Verse 44. ***Darkness over all the earth*** — [Matthew 27:45](../../../kjv/matthew/27/45); [Matthew 27:45](../../../kjv/matthew/27/45). The darkness began at the *sixth* hour, about our *twelve* o'clock at *noon*, and lasted till the *ninth* hour, which answered to our *three* o'clock in the *afternoon*.

Verse 45. ***The sun was darkened*** — See an examination of the accounts of *Phlegon, Thallus*, and *Dionysius*, on [Matthew 27:45](../../../kjv/matthew/27/45).
***The veil - was rent*** — See [Matthew 27:51](../../../kjv/matthew/27/51).

Verse 46. ***Into thy hands I commend my spirit*** — Or, *I will commit* *my spirit - I deposit my soul in thy hands*. Another proof of the *immateriality* of the soul, and of its *separate* existence when the body is dead.

Verse 48. ***And all the people*** — All were deeply affected except the priests, and those whom they had employed to serve their base purposes. The darkness, earthquake, &c., had brought terror and consternation into every heart. How dreadful is the state of those who, in consequence of their long opposition to the grace and truth of God, are at last given up to a reprobate mind!

Verse [Luke 23:50](../../../kjv/luke/23/50). ***Joseph of Arimathea*** — See the notes on [Matthew 27:57-60](../../../kjv/matthew/27/57-60), and those especially on [Mark 15:43](../../../kjv/mark/15/43).

Verse [Luke 23:54](../../../kjv/luke/23/54). ***And the Sabbath drew on.*** — Or, *The Sabbath was lighting* *up*, επεφωσκε, i.e. with the *candles* which the *Jews* light just before six in the evening, when the *Sabbath* commences. The same word is used for the dawning of the day, [Matthew 28:1](../../../kjv/matthew/28/1). *Wakefield*. The Jews always lighted up candles on the Sabbath; and it was a solemn precept that, "if a man had not bread to eat, he must beg from door to door to get a little oil to set up his Sabbath light." The night of the Sabbath drew on, which the Jews were accustomed to call the *light*. See *Lightfoot*.

Verse [Luke 23:55](../../../kjv/luke/23/55). ***The women also, which came*** — These were Mary of Magdala, Joanna, and Mary the mother of James, [Luke 24:10](../../../kjv/luke/24/10). To these three, Mark, in [Mark 16:1](../../../kjv/mark/16/1), adds, *Salome*; but some think that this was only a surname of one of these Marys.

Verse [Luke 23:56](../../../kjv/luke/23/56). ***Prepared spices and ointments*** — This was in order to embalm him; which sufficiently proves that they had no hope of his resurrection the third day.
***And rested the Sabbath day*** — For though the Jewish canons allowed all works, necessary for the dead, to be done, even on the Sabbath, such as washing and anointing, provided they moved not a limb of the dead person, yet, as the Jews had put Christ to death under the pretence of his being a malefactor, it would not have been either prudent or safe to appear too forward in the present business; and therefore they rested on the Sabbath.
CERTAIN copies of the *Itala* have some remarkable additions in these concluding verses. The conclusion of the 48th verse, [Luke 23:48](../../../kjv/luke/23/48) in one of them, is read thus: *Beating their breasts and their foreheads, and saying, Wo to us* *because of what is done this day, on account of our sins; for the* *desolation of Jerusalem is at hand*. To [Luke 23:52](../../../kjv/luke/23/52), another adds: *And when Pilate heard that he was dead, he glorified God and* *gave the body to Joseph*. On the circumstances of the crucifixion, see the observations at the end of [Matthew 27](../../../kjv/matthew/27), and consider how heinous sin must be in the sight of God, when it required such a sacrifice! [Matthew 27](../../../kjv/matthew/27)

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