Luke 23:33Meaning & Commentary from the Church Fathers

Two thieves also they crucified on the two sides, that He might be a partaker of their reproach; as it follows, And the thieves one on his right hand, the other on his left. But it did not so turn out. For of them nothing is said, but His cross is every where honoured. Kings, laying aside their crowns, assume the cross on their purple, on their diadems, on their arms. On the consecrated table, throughout the whole earth, the cross glitters. Such things are not of men. For even in their lifetime those who have acted nobly are mocked by their own actions, and when they perish their actions perish also. But in Christ it is quite different. For before the cross all things were gloomy, after it all things are joyful and glorious, that you may know that not a mere man was crucified.

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.

The only-begotten Son of God did not Himself in His own nature in which He is God suffer the things which belong to the body, but rather in His earthly nature. For of one and the same Son both may be affirmed, namely, that He doth not suffer in His divine nature, and that He suffered in His human.

For not without reason did He choose this kind of death, in order that He might be the master of breadth and length, and heighth and depth. For breadth lies in that cross piece of wood which is fastened from above. This belongs to good works, because on it the hands are outstretched. Length lies in that which is seen reaching from the former piece to the ground, for there in a certain manner we stand, that is, abide firm or persevere. And this is applied to longsuffering. Heighth is in that piece of wood which is left reaching upwards from that which is fixed across, that is, to the head of the Crucified; for the expectation of those who hope for better things is upward. Again, that part of the wood which is fixed hidden in the ground, signifies the depth of unrestrained grace.

But the figure of the cross from one centre of contact branching out into four separate terminations, signifies the power and providence of Him who hung upon it extending every where.

When mankind became corrupted, then Christ manifested His own body, that where corruption has been seen, there might spring up incorruption. Wherefore He is crucified in the place of Calvary; which place the Jewish doctors say was the burial-place of Adam.

We have witnessed the emblem of victory, as the Conqueror ascends into the chariot. The crucifixion and death of Jesus Christ reveal profound truths (cf. Lk. 23:33-49; cf. Mt. 27:34-54; Mk. 15:24-39; Jn. 19:18-30). Let Him not be displayed on wooden pillars or in four-wheeled chariots adorned with spoils taken from a vanquished enemy, but instead on the victorious Cross, symbolizing the treasures claimed from this world. In this glorious procession, we do not see captives bound in chains, nor the trophies from devastated cities or the surrender of vanquished kings. Such spectacles belong to human celebrations, yet our triumph transcends the limits of subjugated realms.

Matthew presents additional details (Matthew 27:33-37), and upon reading this, you will undoubtedly discover relevant insights for the current discussion. In Matthew's account, the events surrounding the Passion of our Lord are expounded in detail, meticulously and without leaving anything out.

But if, on the contrary, after His intercourse with men, He suddenly disappeared, flying away to avoid death, He might be likened by man to a phantom. And just as if any one wished to exhibit some incombustible vessel, which triumphed over the nature of fire, he would put it into the flame, and then directly draw it out from the flame unharmed; so the Word of God, wishing to shew that the instrument which He used for the salvation of men was superior to death, exposed His mortal body to death to manifest His nature, then after a little rescued it from death by the force of His divine power. This is indeed the first cause of Christ’s death. But the second is the manifestation of the divine power of Christ inhabiting a body.

Or else, without the gate were the places where the heads of condemned criminals were cut off, and they received the name of Calvary, that is, beheaded. Thus for the salvation of all men the innocent is crucified among the guilty, that where sin abounded, there grace might much more abound.

"They crucified Him." Just as we enter this world in our innate vulnerability, He approached the Cross devoid of any adornment, echoing the words of Job, "Naked I came out of my mother's womb, naked I go away" (Job 1:21). He extended His arms towards the East, "that from the east of the sun to the west the name of the Lord may be praised" (Psalm 112:3). With His right hand and His left hand outstretched, He embodies love for the righteous and mercy for sinners. These outstretched hands are symbolic of the abundant gifts He offers us: "The length of years is in His right hand, and in His left hand are riches and glory" (Proverbs 3:16). His arms are open, poised to welcome and embrace the sinner and the wayward child who seeks Him.

Let us also walk in the footsteps of Christ and bear His Cross, laden with our transgressions, as we journey to Golgotha to witness the fate of our Intercessor. Once more, we encounter a horrifying scene as we observe Him being crucified alongside two thieves to amplify His humiliation. One was positioned on His right and the other on His left, with Jesus in between. 'When they came,' the evangelist recounts, “to the place called the Frontal Table, there they crucified Him and the evildoers, one on the right side and the other on the left” (John 19:18). Let us pause for a moment at this site known as the brow, raising our hearts and eyes toward the crucified Lord so that His image may be formed within us (Galatians 4:19).

When they arrived at the location known as the Forehead, there was Jesus at Calvary! He was condemned and nailed to the cross like a criminal! This presents a somber scene, but not for those who believe! The visit of Moses and Elijah from heaven to Mount Tabor to speak about the departure that Jesus would fulfill in Jerusalem was not without significance (Luke 9:51). The cross of Christ is such a profound mystery that even the most exalted beings desired to witness it. Let us approach Golgotha with reverence and see the crucifixion of Christ through the lens of faith and love. They brought Him to Golgotha, a place referred to as the forehead (Mark 15:22). The Hebrew term Golgoleph and the Syro-Chaldaic Gulgotha both denote the forehead or skull (2 Samuel 9:35), which refers to the elevated site outside Jerusalem's walls, where capital punishment for criminals was carried out. It is crucial to acknowledge that it was not merely the name of the location that rendered it Golgotha, but also that the skull of Adam, buried there, contributed to this designation. Rather than speculate, let us seek God’s revelation regarding Golgotha. The Savior said to the Jews that the tenants of the vineyard would kill the Heir outside the vineyard (Matthew 21:38-39). Indeed, His words came to pass: He was crucified at Calvary. Thus, the choice of Calvary as the place of death was made by Jesus Himself. But did this choice lack a higher purpose? Certainly not! The Apostle teaches us: “For the bodies of those animals whose blood the high priest brings into the sanctuary for purification of sin are burned outside the camp. Therefore Jesus, also, that He might sanctify the people with His own blood, suffered outside the gate” (Hebrews 13:11-12). This selection of the site of His execution aligns with the very nature of death itself. Christ’s death, serving as atonement for the sins of humanity, had to occur outside the city. This divine plan is ordained within the statutes of the law! There, the scapegoat bearing the sins of the people was driven away, and outside the camp, the bodies of sacrificial animals were incinerated (Leviticus 16:26, 29). The location of Jesus' death conveys to the Jewish audience that this was the death of the long-awaited Messiah. Jesus died precisely where the world’s Redeemer was foretold to die in the Old Testament. His adversaries were blind to this truth. They nailed Him to the cross. Typically, the cross was raised first and then the condemned was affixed to it. This is reflected in the expressions to ascend, to be lifted up, upon the cross. Our Savior was crucified in accordance with this method, which He had foretold: “And I, if I be lifted up from the earth, will draw all men unto Me” (John 12:32). The pure hands and feet of the Lord were nailed to the cross, each secured with a distinct nail, as confirmed by the Resurrected One when He displayed His wounds to His disciples and to Thomas (Luke 24:39; John 20:20, 29). “They pierced My hands and feet” (Psalm 22:16) accurately foretell the nails used to affix Him to the cross, as St. Justin wrote. An ancient theologian remarked that the outstretched arms of a man provide an image of the cross. St. Irenaeus noted, “The cross has five ends: two in length, two in breadth, and one in the center, where the person being executed rests” (Adversus Haereses 2:42). The execution of crucifixion is a barbarous practice devised by pagan cruelty. A pagan once remarked that it was the most grievous and dreadful punishment from which humanity should be shielded. The cross of crucifixion represents unparalleled brutality and shame. Yet it was Christ Jesus who endured this fate! The medical examination of crucifixion reveals its agonizing cruelty. Firstly, the hands and feet contain an abundance of sensitive nerves and veins; even the slightest injury to one nerve results in tremendous pain. When nails impaled the Savior’s hands and feet, pressing, tearing, and damaging them, He suffered immensely. Secondly, the unnatural and violent position of the body on the cross intensifies the discomfort; the body weight weighing upon the nailed limbs prevents any movement to alleviate the distress. As time progresses, the strain of this position becomes increasingly unbearable. Thirdly, as the wounds on His hands and feet are exposed to the elements, they become more inflamed and painful. Finally, the circulation of blood becomes impaired due to the excruciating position on the cross, causing blood to become congested in the head, which leads to an agonizing strain on the heart and dizziness. The disgrace of the crucifixion exceeded its cruelty as endured by our Savior. To the Gentiles, this execution was reserved solely for the most despicable criminals—murderers and rebels—and it was deemed fitting only for slaves. Thus, Jesus entered the ranks of the vilified in the eyes of the Gentile populace! This is why the message of the cross, as the Apostle notes, is viewed as foolishness by the Greeks (1 Corinthians 1:23). “You hold in high regard,” the Gentiles exclaimed to the Christians, “not only a mere man, but one whom the lowly consider dishonorable, a man executed by crucifixion.” Celsus expressed that this was the greatest affront he could conjure against Christ Jesus. But how did the Jews interpret this execution? To the Jewish people, being hung on a tree indicated being cursed, ostracized from civic and religious life (Deuteronomy 21:23). This condemnation applied even to those who were stoned before being hung. How much more so was this aversion felt for one who was crucified alive by unclean Gentiles? To a Jew, this person would be the accursed of all accursed. The Apostle notes that the message of the cross is a stumbling block to the Jews (1 Corinthians 1:23). Let us remember that the crucified Jesus is the Lord of glory (1 Corinthians 2:8), the perfect image of God the Father and the true Son of God (Philippians 2:8), the Sovereign of heaven and earth (John 1:1-4). Let us consider, if we can, the depth of His humility in becoming obedient to death on a cross. God’s essence did not experience the torment of crucifixion; however, in the hypostatic union of divinity and humanity in Jesus Christ, His divine nature bore the agony of the cross. The Apostle teaches that He “being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking on the form of a servant and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Philippians 2:7-8). The enormity of this humility can only be appreciated in light of the vastness of the love and power of the Son of God. What is the significance of all this? The spiritual Babylon remains akin to You, sweetest Jesus (Revelation 11:8)! It mockingly derides Your crucifixion alongside the Sanhedrin, along with paganism; yet it perceives naught unique but the death of an innocent upon the cross (1 Corinthians 1:23). However, it is not without worth, dear listeners, that the esteemed Apostle desired to know nothing except Christ and Him crucified (1 Corinthians 2:2). What does God reveal to us in the crucified Jesus? It conveys that “God presented Him as a sacrifice of atonement, through faith in His blood” (Romans 3:26). Observe, Jesus serves as the propitiation for humanity’s sins. How so? Is it through His teachings or our adherence to them? No, it is through His blood. Furthermore, understand that this meaning of Christ’s blood is not the product of arbitrary wisdom; no, God Himself ordained it. The Lord has appointed Christ to die for all, so that those who live should no longer live for themselves, but for Him who died for them, as St. Paul declares in one epistle (2 Corinthians 5:15). In another, he writes, “You were bought at a price” (1 Corinthians 6:20). Thus, if Christ’s death were merely an example of innocent demise, one might question why we ought to live solely for Him, given that there are many other innocent sufferers. Conversely, the Apostle does not suggest that we gain forgiveness for our sins through our virtuous living; rather, he uses Christ’s death for us, His high price, as motivation for living righteous lives. The Apostle elucidates this connection, where “Christ died for all” also signifies that Christ died as an atoning sacrifice for mankind. His death is not merely an example meant to instruct us to endure the injustices of undeserved suffering, but rather, it embodies the death that fallen humanity deserves, which Jesus bore in place of all. What was the core of the apostles' message to the world? The essence of their preaching was that “Christ died for our sins according to the Scriptures” (1 Corinthians 15:3). And what does our struggling soul desperately require if not the world’s Redeemer? Let us contemplate this closely. From birth to death, we are all sinners, guilty before God. What can we do for justification before Him? We must sincerely repent of our transgressions, but no mere remorse can absolve a guilty soul; it only acknowledges guilt. True repentance cannot erase sin’s consequence, as these lie beyond the reach of our will. We cannot reconcile ourselves with God by living a better life; fulfilling our duty of righteousness does not erase past debts, and a life devoted to goodness does not preclude new offenses that add guilt before God. In the past, people offered purification and reconciliation sacrifices, and some still do. However, those sacrifices echo humanity’s cry for a Restorer. They declare the need for cleansing and a Purifier. Can the blood of animals truly purify a guilty conscience? Can humanity presume ownership of that which is not theirs for their advantage? How can we, as a fallen race, fail to embrace Him who reconciles God’s Truth with guilty humanity? The sufferings of the cross would hardly register to the infinite Truth of God if borne solely by a righteous man. However, the humility of the Son of God upon the cross serves as a suitable offering to the infinite Truth. Christ Jesus sacrificed Himself to God through the eternal Spirit, as the Apostle explains (Hebrews 9:14), for as He stated in His own words, His sacrifice was out of divine will (John 10:12). He embraced the humiliation of the cross in obedience to the Father (Philippians 2:8). Is it not just for God to hold the innocent accountable for the guilty? It would be unjust if Righteous Jesus was unwillingly subjected to suffer for the guilty; however, we observe that our Lord Jesus consistently chose to embrace His undeserved suffering. He surrendered Himself to His enemies willingly, deciding freely to endure the cross and reject the offered drink that could dull the pain. In His own volition, He took upon Himself the world’s sin and resolved to bear its punishment. Thus, the Truth of God did not condemn the Righteous One but rather judged Him who appeared as the guilty in humanity. What magnificent glory of the Godhead shines forth from Calvary! If humanity fails to see it, let us pity them for their blindness. The Son of God bore the sinner's visage and suffered in place of the sinner. Can anyone conceive of a greater love? If the act of creating humanity is an expression of divine love, then the redemption of the world through the self-sacrifice of the Son is a marvel of divine love. Could the sinner hope that Heaven’s love would reach so far as to manifest on the cross? The heavenly Father lovingly accepted the Son’s boundless act of love. The Son of God’s limitless love offered Himself on the altar of the cross to affirm the unassailable claims of Eternal Truth. “For this reason the Father loves Me, because I lay down My life, that I may take it again” (John 10:17), declared the Son. O crucified Jesus, Son of God who willingly humbled Himself on the cross, we honor You, our Savior, with sincere hearts and reverent spirits. Worthy is the Lamb who was slain, for He deserves power, riches, wisdom, strength, honor, and glory. You have redeemed us by Your blood from every tribe and language of humanity.

What remains to be said following this account? The spirit feels the necessity for silence, allowing it to inwardly meditate and absorb the profound lessons within. As we carefully reflect on this straightforward Gospel portrayal of the final trials and death of our Lord Jesus Christ, can we not sense profound awe in our hearts and compassion in our souls? The potency of truth is so compelling that even the most irreverent cannot help but hold it in esteem when it shines so resplendently; Divine Providence ensures that it garners ardent advocates even from its staunchest adversaries. Therefore, we shall not turn to the Fathers of the Church or seek enlightenment in their texts, but rather strive to find insight in the powerful words of one of the leading figures of skeptical thought.

This site was known as the skull, or Golgotha. The Hebrew term Golgotha translates to skull or forehead; thus, this location was likewise referred to as the forehead. According to ancient Jewish tradition, Adam was buried here, which signifies that it symbolizes a human skull beneath the Cross of Jesus Christ.

Upon reaching the site of the crucifixion, the three crosses were positioned on the ground, with Jesus’ cross, as the central figure, placed in the middle to amplify the mockery. His garments were then removed, leading to the horrifying act of nailing Him to the cross. Christ was affixed to this instrument of death, with His arms outstretched upon the crossbeam, where a large iron spike was driven through the center of His palms, piercing the wood with forceful blows. A similar spike was driven through His feet, after which the soldiers exerted considerable effort to raise the cross, bearing its living passenger, and set it into the prepared hole.