The sun was darkened, and the veil of the temple was torn in two. Jesus, crying with a loud voice, said, “Father, into your hands I commit my spirit!” Having said this, he breathed his last.
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Luke 23:45-46 sits inside this longer paragraph.
It was now about the sixth hour, and darkness came over the whole land until the ninth hour. The sun was darkened, and the veil of the temple was torn in two. Jesus, crying with a loud voice, said, “Father, into your hands I commit my spirit!” Having said this, he breathed his last.
Parallel Translations
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The sun was darkened, and the veil of the temple was torn in two.
Jesus, crying with a loud voice, said, “Father, into your hands I commit my spirit!” Having said this, he breathed his last.
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and the sonne was darckened. And the vayle of the temple dyd rent even thorow the myddes.
And Iesus cryed with a greate voyce and sayd: Father into thy hondes I comende my sprete. And when he thus had sayd he gave vp the goost.
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And the Sunne was darkened, and the vaile of the Temple rent through the middes.
And Iesus cryed with a loude voyce, and sayd, Father, into thine hands I commend my spirit. And when hee thus had sayd, hee gaue vp the ghost.
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Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (14)
- Psalms 31:5 (v46) Into your hand I commend my spirit. You redeem me, Yahweh, God of truth.
- Acts 7:59 (v46) They stoned Stephen as he called out, saying, “Lord Jesus, receive my spirit!”
- John 19:30 (v46) When Jesus therefore had received the vinegar, he said, “It is finished.” He bowed his head, and gave up his spirit.
- 1 Peter 2:23 (v46) When he was cursed, he didn’t curse back. When he suffered, he didn’t threaten, but committed himself to him who judges righteously.
- Mark 15:34-41 (v46) At the ninth hour Jesus cried with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is, being interpreted, “My God, my God, why…
Show all 14 cross-references
- Matthew 27:46-56 (v46) About the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lima sabachthani?” That is, “My God, my God, why have you forsaken…
- Hebrews 10:19-22 (v45) Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and…
- Matthew 27:51 (v45) Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split.
- Mark 15:38 (v45) The veil of the temple was torn in two from the top to the bottom.
- Hebrews 9:3-8 (v45) After the second veil was the tabernacle which is called the Holy of Holies, having a golden altar of incense, and the ark of the covenant…
- Ephesians 2:14-18 (v45) For he is our peace, who made both one, and broke down the middle wall of separation, having abolished in his flesh the hostility, the law…
- Leviticus 16:12-16 (v45) He shall take a censer full of coals of fire from off the altar before Yahweh, and two handfuls of sweet incense beaten small, and bring it…
- 2 Chronicles 3:14 (v45) He made the veil of blue, purple, crimson, and fine linen, and ornamented it with cherubim.
- Hebrews 6:19 (v45) This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil;
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (15 sources)
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Geneva Bible translators 1599 · Public Domain On v45 Christ entereth stoutly into the very darkness of death,…
Christ entereth stoutly into the very darkness of death, for to overcome death even within his most secret places.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv45–46 45 And the sun was darkened, and the veil…
45 And the sun was darkened, and the veil of the temple was rent in the midst.
Ver. 45. See Mat 27:51; Mar 15:38.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv45–46 The same had not consented to the counsel and…
The same had not consented to the counsel and deed of them,.... Though he was with the Jews, the chief priests, Scribes, and elders, in the high priest's palace, being one of that great council; yet he did not agree with them; nor was it his advice and counsel, that they should put Christ to death; he was against it, at least did not consent to it:
he was of Arimathea, a city of the Jews; See Gill on Mat 27:57. This clause in the Syriac and Persic versions stands in the preceding verse, and follows after the mention of his name and office, and where it seems most natural;
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who also himself waited for the kingdom of God; See Gill on Mar 15:43.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv45–46 Mark xv, 38.
Mark xv, 38.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv45–46 Verse 45. The sun was darkened] See an examination…
Verse 45. The sun was darkened] See an examination of the accounts of Phlegon, Thallus, and Dionysius, on Mt 27:45.
The veil - was rent] See Mt 27:51.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v46 Luk 23:46-49. Father, into thy hands I commend my…
Luk 23:46-49. Father, into thy hands I commend my spirit — The Father receives the spirit of Jesus; Jesus himself the spirits of the faithful. See on Mat 27:50. When the centurion — The Roman officer, who stood over against him and guarded the execution; saw what was done — In so miraculous a manner, in those amazing prodigies that attended Christ’s death; he glorified God — By a free confession of his persuasion of the innocence of Jesus; saying, Certainly this was a righteous man — Notwithstanding all the vile reproaches which have been cast upon him. And all the people that came together — On this remarkable occasion, among whom, doubtless, were some of those who, but a little before, had been insulting him in his dying agonies; beholding, the things that were done, smote their breasts — For sorrow and remorse; in terrible expectation that some sad calamity would speedily befall them and their country, for the indignities and cruelties they had offered to a person, for whom God had expressed so high a regard even in his greatest distress. See these verses elucidated at large on Mat 27:54-56. And all his acquaintance — Who these were, Matthew and Mark inform us, in the verses just referred to.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On v46 § 142.—JESUS’S DEATH, EMBALMMENT, AND ENTOMBMENT, Luk_23:46-56.
§ 142.—JESUS’S DEATH, EMBALMMENT, AND ENTOMBMENT, Luk_23:46-56.
See notes on Joh_19:31-42; Mat_27:51-61; Mar_15:38-47.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv45–46 45. And the sun was darkened] Instead of these…
45. And the sun was darkened] Instead of these words some MSS. (א, B, C, &c.) read “the sun eclipsing,” or “failing.” The reading seems only to be an attempt, and that a very unsuccessful one, to account for the darkness. That it could not have been due to an eclipse is certain, for the Paschal moon was at the full.
the vail of the temple was rent in the midst] The veil intended must be what was called the Parocheth, or inner veil, which hung between the Holy Place and the Holy of Holies. It was very heavy, and splendid with embroidery. It is alluded to in Heb_6:19; Heb_9:3; Heb_10:19-20. The obvious significance of the portent was the departure of the Shechinah or Presence of God from His now-deserted Temple. This particular event is (naturally) not mentioned by the Jews, but we may have a reference to it in the various omens of coming wrath which they say occurred “forty years” before the destruction of the Temple, and in which Jochanan Ben Zakkai saw the fulfilment of Zec_11:1. For a fuller account of these events see Mat_27:51-53; Mar_15:33. Jerome on Mat_27:51 says that a great lintel over the gate of the Temple fell and was shattered.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v46 (46) And when Jesus had cried with a loud…
(46) And when Jesus had cried with a loud voice, he said. . . .—Better. And Jesus cried with a loud voice, and said . . . The English text emphasises too strongly the distinctness of the act, possibly with the implied suggestion that the cry might have consisted of the words which St. Luke does not report. On the other hand, the other Gospels make the “great cry” immediately precede death.
He gave up the ghost.—Better, He expired, or breathed out His spirit, the verb containing the root from which the Greek for “spirit” is derived. The Greek of St. John, which appears in English as though it were the same as St. Luke’s, corresponds more closely to the final utterance, “He delivered up His spirit.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv45–46 And the veil of the temple was rent in…
And the veil of the temple was rent in the midst. This was the inner veil, which hung between the holy place and the holy of holies. It was rich with costly embroidery, and very heavy. Before the willing surrender of life told of in the next verse (46), our Lord spoke twice more. These fifth and sixth words from the cross are preserved by St. John. (Joh_19:28, Joh_19:30) The first of these, "I thirst an expression of bodily exhaustion, of physical suffering was predicted as part of the agony of tile Servant of God. (Psa_69:21) The second, "It is finished!" tells that "the earthly life had been carried to its issue. That every essential point in the prophetic portraiture of Messiah had been realized. The last suffering for sin had been endured. The end of all had been gained. Nothing was left undone or unborne" (Westcott).
The rent veil.
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At the time when Jesus died it is exceedingly probable that there would be priests in the "holy place." It was now afternoon, it was drawing toward the time of evening sacrifice; they would be in attendance rendering the service of the sanctuary; they would certainly be aware of what was happening just outside Jerusalem, and would be powerfully affected by the fact. Suddenly, as if grasped and rent by unseen hands, that most sacred veil interposing between the antechamber and the reception-room of God himself, was torn in twain, "from the top to the bottom." The incident was undeniably miraculous. No Jew would have dreamed of daring to do an act that would have been so impious in a man. A Divine hand must have been there, and when they entered into the mysterious darkness and felt the earthquake, must not these priests have asked themselves whether the rending of the veil did not signify a new epoch in the kingdom of God? May not the conversion of a "great company of the priests" (Act_6:7) be partly accounted for by this striking and significant event? But what did it symbolize?
I THAT GOD HAD ADOPTED A NEW METHOD OF ASSERTING HIS HOLINESS AND IMPRESSING IT ON THE MIND AND HEART OF THE WORLD. That veil was an essential part of a system of carefully graduated approach to God. It divided the "holy" from the "most holy" place, and beyond it none might pass but the high priest, and he only once a year. It was intended to teach the absolute holiness of God that it was only as men were prepared, and as they were separated from sin that they could be admitted to his presence. It was not without effect on the Jewish mind; that nation had thus grasped the idea of the purity and perfection of God. But now his character was so revealed that all such symbolism was no longer needed. The death of Jesus Christ his Son, as the Sacrifice for the sin of the world, was an expression of Divine holiness incomparably superior to the symbolism of the temple and for ever superseding it. Henceforth, when men wanted to know what God felt about sin how he hated it, what he thought it worth while to do and to suffer in order to expel it they would look to that cross at Calvary, and there read his mind and know his will. Holy places were no longer needed.
II THAT GOD HAD NOW PROVIDED ANOTHER AND BETTER WAY OF MERCY FOR MANKIND. Behind the veil was the innermost chamber; and of this chamber the furniture was the ark with the two tables of the Law, and the mercy-seat above it; we read of this compartment thus: "within the veil before the mercy-seat." Mercy was thus resting on Law. Mercy always must be founded on holiness; lot without holiness there can be no mercy worthy of the name. And on the great Day of Atonement the high priest entered this "holy of holies," and sprinkled blood upon the mercy-seat for the cleansing of the sins of the nation. But the cross of Jesus Christ spoke of the Divine mercy as no temple furniture could do; there needed nothing to teach the supremacy of mercy above Law after the dying love of the Redeemer of mankind, and there needed no more sprinkling of blood upon a mercy-seat after this great Day of Atonement, when "by one sacrifice of himself for ever" the spotless Lamb of God presented "a Propitiation for the sins of the world." The temple rites then became obsolete; its services were past; there need be no more guarding of one sacred place from another; let the sacred curtain be taken down or rent in twain.
III THAT THE WAY TO THE HOLY ONE HIMSELF IS NOW OPEN TO ALL MANKIND. "That veil was an instrument that not only secluded, but excluded; through it no eye might venture to glance, no intruding hand might reach, no presumptuous feet might step. To pass that limit was to incur the heaviest penalty; "the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest." But now "the good High Priest is come, supplying Aaron"s place" and having offered up the one all-sufficient sacrifice, having obtained thereby "eternal redemption," that excluding veil is rent in twain, that barrier is broken down; there are no more limitations, no more distinctions; there is access for every child of man to the mercy-seat of God to the Holy One himself, to seek his grace and find his favor. Are we drawing nigh? Are we entering in? Are we availing ourselves of this priceless privilege, this glorious provision for our spirit"s need? In many words and ways God invites us to draw nigh to himself: he did so when his invisible hand rent in twain that separating veil. "Having therefore boldness to enter into the holiest by the blood of Jesus... let us draw near with a true heart in full assurance of faith. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv45–46 The veil of the temple was rent
Luk_23:45
The veil of the temple was rent
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The rent veil
This miraculous event was plainly typical of several important things.
1. This was a type of the violent rending of Christs body on the cross.
2. This typified our Lords own entrance into heaven.
3. This miracle intimated that, by the death of Christ, the ceremonies of the law were, at once, explained and abolished.
4. This miracle intimated that the distinction between Jew and Gentile was at an end.
5. The rending of the veil typified evangelical freeness of access to the throne of grace.
6. The miraculous rending of the veil was typical of Christs having opened up, by His death, an entrance into heaven for all His followers. (James Foote, M. A.)
The rent veil of the temple
I. THE VEIL IS REMOVED FROM HUMANITY. Surrounded by this ethereal light, how pale and sickly is the lamp of philosophy--how shallow are the findings of human reason--how contemptible and unintelligible are the mutterings of infidelity! Both for the reach and the grandeur of its discoveries, Christianity stands alone. Not only is it a mighty advance on all which went before, but it includes within itself that which will take infinite ages to evolve.
II. NATURE IS UNVEILED. It is a fact of which we ought never to lose sight, that there is no discrepancy between the readings of Nature and the higher readings of the Christian Book. Christianity did not come to ignore nature, but rather to unveil her more hidden life and beauty. Amid those disturbing forces which we everywhere find to be at work, we are reminded that the present condition of our world does not correspond with its original integrity; that all nature stands in need of a grand renovation; that this chancre must be brought about by the exertion of Divine power; and that the present throes of creation will result in some mightier birth. All nature will be delivered from the bondage of corruption; and the glorious liberty of the children of God will be preceded by making all things new. Such is the light which Christianity sheds over the constitution, design, and final condition of this material world.
III. TRUTH IS UNVEILED. We say not that this rending of the veil has left no mystery in the great wide field of revelation. Such a result would have been no positive advantage. Progress in discovery and in knowledge seems to be involved in the idea of mental existence and activity. Mind is endued with exhaustless power, and that power must be directed to pursuits and employments corresponding with the dignity of its nature, and the elevation of the ground to which it is raised. For this element of our nature, provision is made in that fulness of revelation which is reserved for another state of being. Heaven is a world of everlasting development.
IV. THE VEIL IS LIFTED FROM THE GRAVE. For the revelation of this immortality we are indebted to the advent and the ministry of Christ. He brought life and incorruption to light.
V. THE GLORIOUS FUTURE IS UNVEILED. It was like a morning without a dawn on which the Saviour rose from the dead. His resurrection was not only the triumph of Life over Death, but it became the pledge and assurance of a glorious immortality. (R. Furguson, LL. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v45 Luk 23:45-49; Mar 15:38-41; Mat 27:51-56. Our Lord has…
CHAPTER 28
CONCURRENT MIRACLES
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Luk 23:45-49; Mar 15:38-41; Mat 27:51-56. Our Lord has already expired on the cross, and now we proceed to consider the concurrent miracles so overwhelmingly attesting His Divinity, and pouring a cataract of conviction on the multitude, which rankled like Scythian arrows in their spiritual vitals, preparing them for the glorious Pentecostal revival which followed at the end of fifty days. “And, behold, the veil of the temple was rent in twain from the top to the bottom.” The old dispensation was on the plane of justification, which is symbolized by the outer court of the temple, in which the shewbread had to be renewed frequently, as it would get stale and moldy, while the lamps had to be supplied with oil and lighted, or they would go out, thus in constant need of human agency and attention. Not so with the inner court of the temple, the Holy of Holies. There the manna in the golden pot was always fresh and delicious, while Aaron’s rod constantly exhibited swelling buds, evolving leaves, blooming flowers, growing fruits, and ripe almonds, delicious to the taste and ready to be eaten. Meanwhile the Shekinah, the symbol of the Divine presence, kept the temple bright as cloudless noonday all the time, so no one could discriminate the night as it went by, as perennial noonday did there abide, so wonderfully illustrating the truly sanctified experience. The moment Jesus expired on the cross, the dispensation of Christian perfection was inaugurated, God with His own hand tearing down the veil, and admitting all the inmates of His temple into the Holy of Holies, the Old Testament saints being priests and the New Testament saints high priests unto God. You see this veil was rent from the top to the bottom, showing that the sanctifying power always comes from heaven. When you get it by priestcraft or carnal ordinances, it is always spurious.
“The earth did quake, and the rocks were rent.” During both of my tours in the Holy Land, as Calvary had more charms for me than any other spot, I spent much time praying and meditating on this holy mount, where Jesus laid down His life for me. I could have no idea as to the number of my visits to that hallowed summit, or the time I spent there. Though one thousand eight hundred and sixty-seven years have rolled away, the footprints of the old earthquake that visited the land are still obvious. I saw them in the irregular ruptures of the great rocks.
“The tombs were opened, and many bodies of the sleeping saints did rise, and coming out from the tombs after His resurrection, did come into the holy city, and were made manifest unto many.” There is an Oriental tradition that Abraham, Isaac, and Jacob, as well as other eminent prophets and saints, did rise at that time. We have no revelation as to what became of them. I doubt not but that they accompanied our Lord the ensuing forty days and ascended with Him to heaven. You see that though the great stone tombs were broken up by the earthquake, occurring at 3 P.M., Friday, when Jesus bowed His head and died, yet they did not come out of the tombs till after He arose at the early dawn the ensuing Sunday morning.
Good reasons for this: He was to be “the first fruits of them that slept,” the antecedent resurrections being abnormal and abortive, as the persons arose with their mortal bodies, and consequently died again. As these resurrections, above described, were subsequent to our Lord’s, they of course received their immortal bodies, no more subject to death, and consequently flew away to heaven, constituting a prelude of the glorious first resurrection, including all the members of the Bridehood, and taking place at the Lord’s premilennial coming. (Rev 20:4-6.)
Mar 15:39-41. “And the centurion, standing in front of Him, and thus crying out He expired, said, Truly this was the Son of God. And there were women from a distance looking on, among whom was Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome; who , when He was in Galilee, were accustomed to follow Him, and minister unto Him; and many other women having come up along with Him to Jerusalem.” Luk 23:47-48 : “And the centurion seeing that which took place, glorified God, saying, Truly this was a righteous Man. And all the multitudes being present at this sight, seeing the things which took place, were going away, beating their breasts.” Mat 27:54 : “And the centurion, and those along with him, having charge of Jesus, seeing the earthquake and the events which took place, became alarmed exceedingly, saying, Truly this was the Son of God.” Thus you see, an awful pall fell on the vast multitude, so that even the heathen Roman soldiers, who, under the rigor of military law, had been forced to execute this bloody work — stalwart men, who never knew fear on the battle-field — tremble and quake with paralyzing trepidation and heart-convulsing terror, confessing outright, “Surely this was the Son of God.” Among the Jews, “beating the breast” denoted the deepest sorrow and most terrible anguish. Luke says the multitudes who were present at that awful scene went away beating their breasts. O what a volcano of conviction came upon the Jews, who were there from all parts of the world attending the Passover, and returning to their homes in all lands were thus so wonderfully prepared for the coming of the apostles and the preaching of Jesus! As these Roman soldiers were Gentiles, and the time had arrived for the evangelization of the Gentile world, I trow the convictions fastened on them transformed them into prolific seed-corn, soon to germinate in many countries throughout the world-wide Roman Empire.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v46 gave up
gave up
(See Scofield "Mat 27:50").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v46 Crying with a loud voice
Crying with a loud voice
"Shouting loudly." It may be helpful to show how this is related to the events of the previous verses. AT: "When that happened, Jesus shouted loudly"
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Father
This is an important title for God. (See: Translating Son and Father)
into your hands I commit my spirit
"The phrase "into your hands" refers to God's care. AT: "I entrust my spirit to your care" or "I give my spirit to you, knowing you will care for it" (See: Metonymy)
Having said this
"After Jesus said this"
he died
"Jesus died"
the centurion
This was the title for the Roman officer who was in charge of the other Roman soldiers. He supervised the crucifixion.
what was done
This can be stated in active form. AT: "all the things that had happened" (See: Active or Passive)
this was a righteous man
"this man did nothing wrong" or "this man did not do anything wrong"
translationWords
voice
God the Father
hand
spirit
die
centurion
glory
righteous
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv45–46 23:45 the curtain in the sanctuary of the Temple:…
23:45 the curtain in the sanctuary of the Temple: One curtain separated the Temple courtyard from the Holy Place, and another separated the Holy Place from the Most Holy Place. Luke does not say which was torn down the middle, but it was probably the latter—Jesus’ death put an end to the sacrificial system of the Temple and opened a new and permanent way into the presence of God (see Heb 10:19-20).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.