The Church Fathers on this verse

Luke 23:37Meaning & Commentary from the Church Fathers

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

Douay-Rheims

και λεγοντες ει συ ει ο βασιλευς των ιουδαιων σωσον σεαυτον

Greek (Byzantine text)

The Church Fathers on this verse

14 Church Fathers comment on this verse · 22 commentaries

John Chrysostom

4th centuryChurch Father

Because the Lord had said, Pray for them that persecute you, (Matt. 5:44.) this likewise He did, when He ascended the cross, as it follows, Then said Jesus, Father, forgive them, not that He was not able Himself to pardon them, but that He might teach us to pray for our persecutors, not only in word, but in deed also. But He says, Forgive them, if they should repent. For He is gracious to the penitent, if they are willing after so great wickedness to wash away their guilt by faith.

Theophylact of Bulgaria

11th centuryChurch Father

For perhaps many of them were in want. Or perhaps rather they did this as a reproach, and from a kind of wantonness. For what treasure did they find in His garments?

They did it then mockingly. For when the rulers scoffed, what can we say of the crowd? for it follows, And the people stood, who in truth had entreated that He should be crucified, waiting, namely, for the end. And the rulers also with them derided.

But the soldiers offered Christ vinegar, as it were ministering unto a king, for it follows, saying, If thou art the king of the Jews, save thyself.

Augustine of Hippo

5th centuryChurch Father

This matter indeed was briefly related by the three first Evangelists, but John more distinctly explains how it was done.

Having mentioned the rulers, and said nothing of the priests, St. Luke comprehended under a general name all the chief men, so that hereby may be understood both the scribes and the elders.

Athanasius the Great

4th centuryChurch Father

He also who for our sakes took upon Him all our conditions, put on our garments, the signs of Adam’s death, that He might put them off, and in their stead clothe us with life and incorruption.

Now our Lord being truly the Saviour, wished not by saving Himself, but by saving His creatures, to be acknowledged the Saviour. For neither is a physician by healing himself known to be a physician, unless he also gives proof of his skill towards the sick. So the Lord being the Saviour had no need of salvation, nor by descending from the cross did He wish to be acknowledged the Saviour, but by dying. For truly a much greater salvation does the death of the Saviour bring to men, than the descent from the cross.

Ambrose of Milan

4th centuryChurch Father

It is important then to consider, in what condition He ascends the cross; for I see Him naked. Let him then who prepares to overcome the world, so ascend that he seek not the appliances of the world. Now Adam was overcome who sought for a covering. He overcame who laid aside His covering. He ascends such as nature formed us, God being our Creator. Such as the first man had dwelt in paradise, such did the second man enter paradise. But about to ascend the cross rightly, did He lay aside His royal garments, that you may know that He suffered not as God, but as man, though Christ is both.

Euthymios Zigabenos

11th centuryCommentator

The crowd gathered and observed. As stated in verses 34, the leaders derided Him, saying, "If you are the King of the Jews, save yourself." Matthew notes, "But those who passed by reviled Him," offering a more detailed account. This chapter also elaborates on the vinegar mixed with gall and the wine offered in humility, explaining each term clearly.

Greek Expositor

5th centuryChurch Father

But for those who after the crucifixion remain in unbelief, no one can suppose that they are excused by ignorance, because of the notable miracles that with a loud voice proclaimed Him to be the Son of God.

Now the Devil, seeing that there was no protection for him, was at a loss, and as having no other resource, tried at last to offer Him vinegar to drink. But he knew not that he was doing this against himself; for the bitterness of wrath caused by the transgression of the law, in which he kept all men bound, he now surrendered to the Saviour, who took it and consumed it, in order that in the place of vinegar, He might give us wine to drink, which wisdom had mingled. (Prov. 9:5.)

Beda Venerabilis

8th centuryChurch Father

Nor must we imagine here that He prayed in vain, but that in those who believed after His passion He obtained the fruit of His prayers? It must be remarked, however, that He prayed not for those who chose rather to crucify, rather than to confess Him whom they knew to be the Son of God, but for such as were ignorant what they did, having a zeal for God, but not according to knowledge, as He adds, For they know not what they do.

But in the lot the grace of God seems to be commended; for when the lot is cast, we yield not to the merits of any person, but to the secret judgment of God.

And these also unwillingly confess that He saved others, for it follows, Saying, He saved others, let him save himself, &c.

And it is worthy of remark, that the Jews blaspheme and mock the name of Christ, which was delivered to them by the authority of Scripture; whereas the soldiers, as being ignorant of the Scriptures, insult not Christ the chosen of God, but the King of the Jews.

Innocentius of Kherson

19th centuryChurch Father

When the Lord was nailed to the cross, His adversaries seemingly did not mock Him outright. The onlookers stood by and observed (Luke 23:35). The inscription placed above His head served as a symbol of collective scorn. The rowdy crowd, reading the words, shook their heads and shouted: "Indeed, You who will restore the temple in three days! O King of Israel, why do You hesitate to save Yourself? Is this the kind of Son of God You are, unable to come down from the cross?" (Mark 15:29). The chief priests and elders not only allowed the masses to deride the suffering Savior, but they also hurled insults and blasphemies at Him themselves. Their only recourse against Pilate's cleverness, which sought to mock them with the sign, was derision.

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Yet, deep within their hearts, they harbored motives far graver than the inscription itself, driving them to participate in such disgraceful scorn. It was evident to all that they were the true instigators of Jesus’ horrific execution, and that Pilate had long hesitated to pass judgment. They needed to defend his cruel act before the public and influence the perception of those foreign Jews gathered from all over the world for the festival, ensuring that no one would claim that the Sanhedrin, out of selfish ambition, had condemned an innocent man, a man hardly deserving of such a fate. History shows that even the most honorable individuals lose their standing when subjected to ridicule. The hypocrites, as was customary for them, presented themselves as the most fervent servants of the God of Israel, displaying the utmost zeal for the law, and spoke to the crowd: "Look, He has saved others, but He cannot save Himself! Did we not warn you that nothing good could come from this Man? That the friend of tax collectors and sinners would ultimately find himself among wrongdoers? Would there be no heavenly consequence for His breaking of the Sabbath? You believed Him to be holy, now the situation reveals whether we were truthful or He!" Who does not anticipate the coming of the Messiah? We would risk our lives for His arrival. But must we truly place our faith in a Messiah who hangs on a cross? Is such evidence truly necessary? If He is indeed the King of Israel, let Him come down from the cross, and we will instantly believe in Him (Mark 15:32). The other elders mocked, "This is certainly no throne for a king. Just see what He, the Son of God, is reduced to, and the reality of His miracles. Would the Father abandon His own Son to such a fate? He placed His trust in God; now let God bring Him down, if that is His will" (Matt. 27:39-43; Mk. 15:29-32; Lk. 23:35). The last expressions of scorn echo the words that David put into the mouths of the foes of the righteous in his psalm, illustrating how prophecies were fulfilled so accurately by those who unwittingly enacted them. With such brazen mockery repeated by the Jewish leaders, it is no wonder that even the rough soldiers standing guard challenged Jesus, saying, "If You are the King of the Jews, why do You not save Yourself?" Such taunting from the Roman soldiers was merely a reflection of their wilful ignorance. When the Jews questioned, "King of Israel, why won't You deliver Yourself?" it possessed significance, as they believed the Messiah should be a miracle worker capable of self-rescue. In contrast, the Gentiles perceived the King of the Jews as an ordinary individual, not necessarily implying that He could free Himself from the cross. However, the crude soldiers were indifferent to the meaning of their words, only echoing what they had heard. St. Luke notes (Luke 23:36) that the soldiers offered Jesus a bitter drink, likely the same type they consumed to quench their thirst under the afternoon sun. Thus, amidst their mockery, they still exhibited a semblance of compassion towards the crucified One, who was certainly thirstier than they, showcasing the common blend of kindness and brutality found in coarse individuals.

Philaret (Gumilevski)

19th centuryChurch Father

The soldiers sought to mock Jesus in order to satisfy the Jewish authorities, echoing their taunts without sincerity. How could a Roman soldier, whether regarding a legitimate king or a charlatan, believe it was possible or impossible for Him to rescue Himself from His crucifixion? Nevertheless, the pagan soldiers revealed themselves to be unexpected instructors of the divine law, showing a measure of kindness to the agony-stricken Lord by offering Him vinegar to ease His intense thirst. In silence, the Saviour bore the full weight of their insults. He remained silent in the face of human spite, and there was no need for Him to respond when His adversaries unwittingly spoke on His behalf, fulfilling the words of the Prophet (Psalm 21:8).

Alexander Gorsky

19th centuryCommentator

As the Lord hung on the cross, the mindless crowd and hostile foes could not contain their derision and slander towards the Divine Messiah, particularly upon seeing the sign positioned above Him: Jesus of Nazareth, King of the Jews. Yet, instead of calling upon His Father to bring retribution against those who returned His goodness with malice, He offered a prayer filled with divine compassion, saying, ‘Father, forgive them, for they do not know what they are doing’ (some are blinded by their passions, while others are deceived by ignorance).

Bogolepow D.P.

19th centuryCommentator

In this passage, Luke recounts the crucifixion of Christ along with the derision directed at Him by various individuals, presenting the narrative with some alterations in the sequence of events while making important additions. Notably, Luke exclusively shares that as Christ was being crucified, He interceded for His adversaries, saying, “Father, forgive them, for they know not what they do,” highlighting their spiritual blindness and ignorance as they condemned their own Messiah and Lord.

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Additionally, only he mentions that the soldiers joined in the taunting, aimed at pleasing the onlookers and leaders; they approached Him, offered Him vinegar, and mocked, saying, “If You are the King of the Jews, save Yourself.” Regarding the inscription placed above the cross, Luke notes that it was written in Greek, Latin, and Hebrew. In recounting the mockery faced by the two criminals crucified alongside Jesus, Luke uniquely tells how one of them scorned the Lord, while the other stood up for Jesus, expressing a profound faith in Him as the Messiah and sovereign who would return to reign. This conviction was so powerful that the Lord responded, “Truly, I say to you, today you will be with Me in paradise.”

Gladkow B.I.

19th centuryCommentator

The derision of the crucified Christ was witnessed by the crowd. The chief priests and other members of the Sanhedrin could not overlook the people's silence. Was this silence not born of empathy or sorrow for the Crucified One, following their prior outbursts and calls for His execution? “Who knows what this crowd is capable of? They are ignorant of the law and are cursed (John 7:49); they must be instructed.” Perhaps, this was the mindset of the chief priests and their allies, as they aimed to break the people's perilous silence. As recorded by the Evangelist Mark, they spoke among themselves but loud enough for the crowd to overhear: “He saved others, but he cannot save himself (Mark 15:31).

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We have always told the people that a lawbreaker and a friend of tax collectors and sinners could not be the Messiah, the King of Israel; we cautioned them against being misled by His miracles, which were performed in the strength of Beelzebub; yet many did not heed our warnings, and now look at what has happened! He who refers to Himself as the Son of God is being crucified among the wicked! Some believe that we persecute Him out of self-interest, but are we not also expecting the true Messiah, the King of Israel? Will we not follow Him? Yet, we cannot recognize the Messiah in one who hangs on a cross, for the Law of Moses states, ‘Cursed is every one that hangeth on a tree.’ If He truly is the King of Israel, let Him come down from the cross right now, and we will believe in Him first. Why doesn’t He come down? Is it not the same one who trusted in God and called Him His Father? If He couldn’t descend from the cross and if He truly pleased God, then may God rescue Him from this disgraceful execution…! These blasphemous comments influenced the crowd; Luke, noting that the people merely stood and observed, adds that the rulers mocked Him too. This remark can be understood this way: initially, the crowd stood in astonishment, struck by Jesus’ humility and His plea for those crucifying Him, gazing at the horrific scene in silence; however, when the rulers began to smear and scoff at Jesus, the same shameless mockery resonated through the onlookers. Those who passed by reviled Him, shaking their heads and saying, “O you who destroy the temple and rebuild it in three days, save yourself; if you are the Son of God, come down from the cross.” Were these not the false witnesses eagerly summoned during the night trial at the Sanhedrin to testify against Christ? Their mockery of the supposed destruction of the temple and the promise of its restoration after three days, repeating their testimonies from the trial, indicates their involvement. Certainly, many echoed their taunts.

As a point of reflection: Why did Christ remain on the cross? By descending, He would have demonstrated His divine authority, leading everyone to believe in Him. Such inquiries persist among skeptics today. What can we say to them? The One whose word commanded even demons, winds, and waves of the sea, who healed all diseases—often at a distance—and raised the dead, could have easily come down from the cross if it were required. Therefore, His decision not to descend signifies a deeper purpose known only to God. We, as sinful beings, may not comprehend those reasons, yet we can still form hypotheses based on the Lord’s own teachings. The Gospel reveals that Christ, through His Humanity, serves as our ideal of attainable perfection. He called us to emulate Him, to draw inspiration from His life, living as He—the true Christ—lived. For Him to be our model of perfection, He refrained from exercising His divine power for His personal relief; otherwise, He would seem to demand the impossible of us, rendering His commandments unattainable and negating the mission for which He came. We know He never invoked His divine power to escape His human weaknesses and sufferings. He, as Man, experienced fatigue, craving nourishment and rest; He felt thirst and hunger, rejoiced, mourned, and could not always mask His sorrow—often expressed through tears. As a Man, He faced temptation and triumphed not by relying on His divine strength as the Son of God, but by yielding to the Father's will, which He encouraged us to practice as a means to overcome our own temptations. In the Garden of Gethsemane, He trembled at the thought of impending suffering and implored the Father for a delay in fulfilling His will; yet even this trial He overcame by surrendering to the Father’s plan, stating, “Not My will, but Thy will be done” (Luke 22:42). When He submitted, the dreadful agony He endured on the cross culminated in His anguished cry: “My God, My God, why have You forsaken Me?” (Matthew 27:46). In essence, why did His divine power fail to alleviate the undeserved suffering during such a harrowing moment? It seems that had Christ descended from the cross or rendered His suffering insensible, He could not exemplify for us what a true human should be, thus failing to fulfill the purpose of His incarnation. He completed His mission precisely because He did not utilize His divine authority to escape His human frailties and trials. Indeed, as a Man, He adhered perfectly to all His commandments; He led a life consistent with His teachings; His actions never contradicted His words; He bore the weight of His own commandments without resorting to divine favor. Consequently, He embodies the compelling example we must follow—and indeed we can.

Lopuchin A.P.

19th centuryCommentator

The soldiers and the mob voiced their mockery, creating an atmosphere of brutal revelry surrounding the one who was suffering. Yet, Christ stood exalted above wretched humanity, who were frantically rejoicing at the death of their Savior, and chose to remain silent.

The original text

Greek text, 11 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. καὶ
    kai
    and
    G2532 · καί
  2. λέγοντες
    legontes
    I say
    G3004 · λέγω
  3. Εἰ
    ei
    if
    G1487 · εἰ
  4. σὺ
    sy
    you
    G4771 · σύ
  5. εἶ
    ei
    I am
    G1510 · εἰμί
  6. ὁ
    ho
    the
    G3588 · ὁ
  7. Βασιλεὺς
    basileus
    a king
    G935 · βασιλεύς
  8. τῶν
    tōn
    the
    G3588 · ὁ
  9. Ἰουδαίων
    ioudaiōn
    Jewish
    G2453 · Ἰουδαῖος
  10. σῶσον
    sōson
    I save
    G4982 · σῴζω
  11. σεαυτόν
    seauton
    of yourself
    G4572 · σεαυτοῦ