Luke adds a poignant detail to his description of Jesus’ journey to the cross; with him march two criminals. Jesus, who had been described by his opponents as a “friend of tax collectors and sinners” (Lk 7:34), would not only live with such friends but die with them. 

³² Now two others, both criminals, were led away with him to be executed. ³³ When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left. ³⁴ (Then Jesus said, “Father, forgive them, they know not what they do.”) They divided his garments by casting lots. ³⁵ The people stood by and watched; the rulers, meanwhile, sneered at him and said, “He saved others, let him save himself if he is the chosen one, the Messiah of God.” ³⁶ Even the soldiers jeered at him. As they approached to offer him wine ³⁷ they called out, “If you are King of the Jews, save yourself.” ³⁸ Above him there was an inscription that read, “This is the King of the Jews.” 

³⁹ Now one of the criminals hanging there reviled Jesus, saying, “Are you not the Messiah? Save yourself and us.” ⁴⁰ The other, however, rebuking him, said in reply, “Have you no fear of God, for you are subject to the same condemnation? ⁴¹ And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal.” ⁴² Then he said, “Jesus, remember me when you come into your kingdom.” ⁴³ He replied to him, “Amen, I say to you, today you will be with me in Paradise.” 

⁴⁴ It was now about noon and darkness came over the whole land until three in the afternoon ⁴⁵ because of an eclipse of the sun. Then the veil of the temple was torn down the middle. ⁴⁶ Jesus cried out in a loud voice, “Father, into your hands I commend my spirit”; and when he had said this he breathed his last.  (Luke 23:32-45)

Luke fills the crucifixion scene with details typical of his portrayal of Jesus. He is crucified with the two criminals surrounding him, fulfilling Jesus’ own prediction at the supper table: “For I tell you that the scripture must be fulfilled in me, namely, ‘He was counted among the wicked”‘ (22:37). Just as Jesus had repeatedly taught his disciples not to respond to violence with more violence and to be forgiving (6:27-36), so he forgives the very men who had condemned him and who drive the stakes into his body (23:34) – words echoed by Stephen, the first martyr (Acts 7:60). The dividing of the garments reflects the words of Ps 22:19. Though Luke does not exonerate the Jewish people completely from complicity in the death of Jesus, he continues to show that it was caused mainly by the hostility and jealousy of their leaders (v. 35). Luke has the scoffers refer to Jesus as the “chosen one” (as at the transfiguration: 9:35) rather than as the “king of Israel” (Mark 15:32; Matt 27:42), a title less striking to non-Jewish readers. The soldiers offer him their own cheap drink, which might be considered an act of kindness, but it is mockery to offer such a drink to a king.

The incident of the good thief is unique to Luke. When one of the crucified criminals joins in the chorus of derision that accompanies Jesus to his death, the other confesses his sin and asks for mercy (23:39-43). It is Luke’s prescription for authentic conversion as exemplified in the story of publican and the sinner (18:9-14).  One criminal mocks Jesus; the other criminal asks Jesus to remember him when he begins his reign. He means the definitive messianic kingdom that Jews expected at the end of the present age, but in Luke’s theology it also refers to the time of Jesus’ exaltation through resurrection and ascension. Jesus promises him a place in “Paradise” today, because the death of Jesus is beginning the exodus (9:31) that will open a new way to salvation. 

The moment of Jesus’ death is charged with drama. As a sign of the terrible power of death, the sun’s light is eclipsed and darkness grips “the whole land” (23:44). The triumph of darkness (22:53) now seems complete as Jesus nears death. Luke does not speak technically of an eclipse of the sun but of the failure of its light as if to say that even God’s presence leaves the people. This is, indeed, the “hour of darkness”. 

The Temple veil covering the entrance to the Holy of Holies is torn in two.  There are three possible explanation given for the meaning of this sign: (a) punishment to come against Temple because of the rejection of the prophet; (b) a new dispensation of covenant away from the atoning sacrifice of animal blood to the “pouring out” of Jesus’ blood, once for all; and (c) the end of the division of Jew and Gentile, giving all equal access to God.

From the midst of these terrible omens comes Jesus’ piercing voice, his life breath poured out in a final prayer: “Father, into your hands I commend my spirit.” (23:46). The words are from Psalm 31 (v. 6) and express the core of Jesus’ being: his unshakable trust in God, a trust that death itself could not destroy.

Responses to Jesus’ Death: ⁴⁷ The centurion who witnessed what had happened glorified God and said, “This man was innocent beyond doubt.” ⁴⁸ When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts; ⁴⁹ but all his acquaintances stood at a distance, including the women who had followed him from Galilee and saw these events. ⁵⁰ Now there was a virtuous and righteous man named Joseph who, though he was a member of the council, ⁵¹ had not consented to their plan of action. He came from the Jewish town of Arimathea and was awaiting the kingdom of God. ⁵² He went to Pilate and asked for the body of Jesus. ⁵³ After he had taken the body down, he wrapped it in a linen cloth and laid him in a rock-hewn tomb in which no one had yet been buried. ⁵⁴ It was the day of preparation, and the sabbath was about to begin. ⁵⁵ The women who had come from Galilee with him followed behind, and when they had seen the tomb and the way in which his body was laid in it, ⁵⁶ they returned and prepared spices and perfumed oils. Then they rested on the sabbath according to the commandment.  (Luke 23:47-56)

His death has an immediate impact. The Roman centurion who had overseen his execution is struck to the heart by the manner of Jesus’ death, the first of an endless stream of believers touched by the cross of Christ. “This man was truly just.” The wording of his confession fits perfectly with Luke’s portrayal of Jesus in the passion. Jesus the martyr prophet was indeed a just man: totally committed to God’s cause; willing to face death for the sake of the gospel. 

Luke also uniquely describes the impact of Jesus’ death on the bystanders. The people who had walked the way of the cross with Jesus (23:27) and now witness his death return “beating their breasts” – a sign of repentance (23:48). And standing at a distance are those “who knew” Jesus (Luke’s subtle way of inching the frightened and scattered disciples back into the story?) and the faithful women “who had followed him from Galilee” (23:49). The gathering of the community which would burst into life after the resurrection already begins, at the very moment of Jesus’ life-giving death.

The passion narrative ends on a muted note. The power of Jesus reaches beyond death as Joseph of Arimethea, whom Luke describes with his favorite terms as a “virtuous” and “righteous” man, a member of the very council who had condemned Jesus yet one who had not consented to their verdict, takes courage and comes to claim the body of Jesus for burial. In any age, claiming the body of an executed man from the authorities is a public act, exposing one’s allegiances for all to see. Joseph stands clearly with the crucified Jesus.

He wraps Jesus’ broken body in a linen burial cloth and places it in a rock tomb in which no one had yet been buried. Luke carefully sets the stage for the marvelous events of the resurrection. The Sabbath eve was approaching so there was no time to anoint the body. But the faithful women who had ministered to Jesus in Galilee (8:2-3) and stood by him at the moment of death (23:49) prepare spices and perfumed oil – ready to return and anoint the crucified body of Jesus as soon as the Sabbath rest was completed.

One cannot miss the touching poignancy of these details: the courageous devotion of Joseph, the faithful women who abide by the Sabbath law yet with their hearts in that tomb with the one they loved and had lost. The reader knows, however, that death will not have the last word. The “just one” would break the bonds of death and the tomb would be robbed of its treasure. The Spirit that had fallen on Jesus at the moment of his Baptism would once again pulsate within his living being as the Risen Christ would rise triumphant from death and charge his disciples to bring God’s word and the witness of their lives to all nations.