Forgiveness at the Cross: A Love Beyond Measure

Luke 23 Verses 32-46  Mission Accomplished March 29, 2026 Lesson 11 Standing by His Word Class Presentation Notes AAAAAA

Background Scriptures:

· Psalm 22:7 (NASB95)

               7 All who see me sneer at me;

They separate with the lip, they wag the head, saying,

· Psalm 22:17–18 (NASB95)

               17 I can count all my bones.

They look, they stare at me;

               18 They divide my garments among them,

And for my clothing they cast lots.

Main Idea:

· Jesus sealed the new covenant for the forgiveness of sins with His shed blood on the cross.

Study Aim:

· To understand that Jesus willingly endured His most excruciating, difficult trial in order to forgive the world of sin.

Quick Read:

· Even amidst ultimate torture and humiliation on the cross, Jesus forgave His enemies, proclaimed salvation to a thief, and completed His Father’s mission.

Create Interest:

· Our lesson explores the profound love and forgiveness exhibited by Jesus during His crucifixion, where He forgave those who tormented Him, offered salvation to a repentant thief, and fulfilled His divine mission even in His suffering. Christians can find hope and strength in their struggles. By understanding Jesus' example of forgiveness and compassion, they are encouraged to forgive those who wrong them, seek reconciliation, and remain steadfast in their mission to love others, even in adversity

Lesson in Historical Context:

· Arriving at the place of execution, Jesus was crucified between two criminals. As he was being crucified, Jesus prayed for his murderers to be forgiven. While on the cross, Christ was mocked and mistreated. Even one of the criminals being crucified began to mock Jesus. When the other criminal looked to Jesus in faith, Christ declared that he would be in paradise with Jesus that day. From about noon until 3 p.m., several supernatural events took place. Jesus spoke his last words and died. The centurion made an astounding statement about Jesus. Finally, Luke was sure to point out that Jesus’ death is observed by several witnesses.[1]

Bible Study:

Luke 23:32–34 (NASB95) Forgive in Deepest Pain

32     Two others also, who were criminals, were being led away to be put to death with Him.

33     When they came to the place called The Skull, there they crucified Him and the criminals, one on the right and the other on the left.

34     But Jesus was saying, “Father, forgive them; for they do not know what they are doing.” And they cast lots, dividing up His garments among themselves.

· Luke 23:32:  Not only was Jesus going to be crucified, but two malefactors or robbers were going to be put to death with the Lord. When they arrived at a place called Calvary, they crucified the three men. Jesus being crucified with other transgressors was a fulfillment of Bible prophecy.

o Isaiah 53:12—Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many and made intercession for the transgressors.[2]

· Luke 23:33–34. Despite the precedent of Old Testament prayers for vengeance (e.g., 2 Chron 24:22; Ps 137:7–9; Jer 15:15; 17:18; 18:23; 20:12), Jesus prayed that God will forgive his persecutors. Those who were executed were supposed to say, “May my death atone for all my sins”; but Jesus confessed instead the sin of those who falsely convicted him, who under Old Testament law were liable for his penalty before God. Ancient biographers often paralleled different figures, and Luke parallels with Jesus the first martyr of his second volume, Stephen (Acts 7:60). Roman custom awarded the soldiers the victim’s clothes.[3]

Let’s Look at the Crucifixion Process

When a criminal reached the place of crucifixion, his cross was laid flat upon the ground. It was quite low, so that the criminal’s feet were only two or three feet above the ground. There was a company of pious women in Jerusalem who made it their practice always to go to crucifixions and to give the victim a drink of drugged wine which would deaden the terrible pain. That drink was offered to Jesus and he refused it. (Matthew 27:34.) He was determined to face death at its worst, with a clear mind and senses unclouded. The victim’s arms were stretched out upon the cross bar, and the nails were driven through his hands. The feet were not nailed, but only loosely bound to the cross. Halfway up the cross there was a projecting piece of wood, called the saddle, which took the weight of the criminal, for otherwise the nails would have torn through his hands. Then the cross was lifted and set upright in its socket. The terror of crucifixion was this—the pain of that process was terrible, but it was not enough to kill, and the victim was left to die of hunger and thirst beneath the blazing noontide sun and the frosts of the night. Many a criminal was known to have hung for a week upon his cross until he died raving mad.[4]

Who was crucified with Jesus in Luke 23?

· Two criminals were executed alongside Jesus at the place called the Skull (Luke 23:32–33). The Gospel of Luke distinguishes between these two men through their contrasting responses to Jesus during the crucifixion.

· One criminal mocked Jesus, demanding that he save himself and them both, while the other rebuked his companion. The second criminal acknowledged that both he and his fellow prisoner deserved their punishment but insisted that Jesus had committed no wrong. This criminal then made a remarkable appeal: “Jesus, remember me when You come in Your kingdom!” (Luke 23:39–43) In response, Jesus assured him, “Truly I say to you, today you shall be with Me in Paradise.”

· The positioning of the innocent Jesus between two genuine criminals fulfills Isaiah’s prophecy that God’s suffering servant would be “numbered with the transgressors”[1]. While the two criminals remain unnamed in Luke’s account, later apocryphal sources identified the penitent criminal as Dismas and the unrepentant one as Gestas[2]. Luke’s narrative uniquely emphasizes the spiritual contrast between the two men—one rejecting Jesus even in death, the other recognizing his innocence and seeking mercy, ultimately receiving the promise of eternal fellowship with Christ.

[1] Ronald L. Nickelson and Jonathan Underwood, eds., The NIV Standard Lesson Commentary, 2008–2009 (Cincinnati, OH: Standard Publishing, 2008), 269. [2] John D. Barry, David Bomar, et al., eds., “Two Criminals,” in The Lexham Bible Dictionary(Bellingham, WA: Lexham Press, 2016). [See here.]

What did Jesus say on the cross in Luke 23?

· Jesus spoke seven times during those six terrible hours:

o 1.“Father, forgive them” (Luke 23:34).

o 2. “Today shalt thou be with Me in paradise” (Luke 23:43).

o 3. “Woman, behold thy son” (John 19:25–27).

          [Three hours of darkness; Jesus is silent]

o 4. “Why hast Thou forsaken Me?” (Matt. 27:46)

o 5. “I thirst” (John 19:28).

o 6. “It is finished!” (John 19:30)

o 7. “Father, into Thy hands” (Luke 23:46). At his death, Jesus prayed a Davidic psalm of lament, Psalm 31:5: “Father, into your hands I commit my spirit” (Lk 23:46). Jesus’ prayer here, as does the psalmist’s prayer, communicates trust in God (cf. Ps 31:14) in the face of “adversaries” and “enemies” (cf. Ps 31:11, 15).[5]

· Luke recorded only three of these seven statements, the first, the second, and the last. Our Lord’s prayer for His enemies, and His ministry to a repentant thief, fit in well with Luke’s purpose to show Jesus Christ as the sympathetic Son of man who cared for the needy.

· While they were nailing Him to the cross, He repeatedly prayed, “Father, forgive them; for they know not what they do” (Luke 23:34). Not only was He practicing what He taught (Luke 6:27–28), but He was fulfilling prophecy and making “intercession for the transgressors” (Isa. 53:12).

· Jesus uttered a prayer from the cross asking the Father to bestow his grace, mercy and forgiveness on those who at that very moment were killing him. The people crucifying Jesus could not be excused on the grounds of invincible ignorance for they should have known better. They had the Scriptures and the prophets and the signs and miracles that Jesus performed. They had no excuse, but Jesus was pleading with his Father to take their ignorance into consideration and be merciful to them and forgive them. He doesn’t ask them to be exonerated—he acknowledges their guilt and asks that they be forgiven.[6]

· We must not infer from His prayer that ignorance is a basis for forgiveness, or that those who sinned against Jesus were automatically forgiven because He prayed.

· One’s ignorance that what he’s doing is wrong doesn’t negate his responsibility to pay a price. Forgiveness, intercession, and provision are required even for a person who is sinning ignorantly or unaware that what he’s doing, thinking, or saying is a sin. This is why the longer you walk with the Lord, the more you’ll understand both the necessity and the depth of God’s forgiveness.[7]

·  Certainly, both the Jews and the Romans were ignorant of the enormity of their sin, but that could not absolve them. The Law provided a sacrifice for sins committed ignorantly, but there was no sacrifice for deliberate presumptuous sin (Ex. 21:14; Num. 15:27–31; Ps. 51:16–17). Our Lord’s intercession postponed God’s judgment on the nation for almost forty years, giving them additional opportunities to be saved (Acts 3:17–19).[8]

· His only words about his tormenters were a tender plea to God for mercy on their behalf[2], demonstrating compassion toward those harming him. The promise to the thief shows his redemptive authority and willingness to extend salvation to the penitent at the final moment. His final prayer expresses submission and confidence in God despite the agony of crucifixion.

· Together, these statements emphasize forgiveness, salvation, and trust—the theological heart of Christ’s redemptive work.

[2] John MacArthur and Richard Mayhue, eds., Biblical Doctrine: A Systematic Summary of Bible Truth (Wheaton, IL: Crossway, 2017), 300.

Thoughts to Soak On:

· Observe how Jesus' first words on the cross, "Father, forgive them, for they know not what they do," embody the depth of divine forgiveness. In His profound suffering, Jesus extended grace toward His executioners, modeling the ultimate act of forgiveness.

· This teaches that forgiveness is a choice and a divine act of love that transforms both the giver and the receiver.

· Reflecting on this, Christians might be inspired to forgive those who have wronged them, trusting that such acts bring healing and reflect Christ's heart to the world.

Luke 23:35–43 (NASB95) Faith Amidst Mockery

35     And the people stood by, looking on. And even the rulers were sneering at Him, saying, “He saved others; let Him save Himself if this is the Christ of God, His Chosen One.”

36     The soldiers also mocked Him, coming up to Him, offering Him sour wine,

37     and saying, “If You are the King of the Jews, save Yourself!”

38     Now there was also an inscription above Him, “THIS IS THE KING OF THE JEWS.”

39     One of the criminals who were hanged there was hurling abuse at Him, saying, “Are You not the Christ? Save Yourself and us!”

40     But the other answered, and rebuking him said, “Do you not even fear God, since you are under the same sentence of condemnation?

41     “And we indeed are suffering justly, for we are receiving what we deserve for our deeds; but this man has done nothing wrong.”

42     And he was saying, “Jesus, remember me when You come in Your kingdom!”

43     And He said to him, “Truly I say to you, today you shall be with Me in Paradise.”

How did Jesus respond to the criminal in Luke 23?

· When one criminal mocked Jesus while the other rebuked him and affirmed Jesus’ innocence, Jesus responded by assuring the penitent criminal of salvation.[1] Jesus told him, “Truly I say to you, today you shall be with Me in Paradise.” (Luke 23:43)   (focus discussion here)

· This response reveals several dimensions of Jesus’ character in his final hours. Even as he was dying, Jesus extended mercy to one of society’s outcasts, whose fate he shared.[1] Rather than responding vaguely to the criminal’s uncertain “when,” Jesus answered with the precise word“today,” indicating that through his death, salvation was being achieved and the criminal would participate in it.[2]

· The criminal’s request itself demonstrates remarkable faith. By asking Jesus to remember him when “you come in your kingdom,” the criminal revealed that he recognized Jesus would survive his cross and that Jesus was indeed a king and Messiah, not a criminal or pretender.[3] The criminal had confessed his sins and acknowledged deserving punishment—a confession integral to repentance.[2]

· In the Old Testament, “paradise” referred to gardens or Eden, but by New Testament times the term described the final dwelling place of the righteous.[2] Jesus’ promise thus assured the criminal of eternal fellowship with him, transforming a moment of shared execution into an unexpected declaration of grace. In this exchange, the last truly became first—while the powerful mocked and sought Jesus’ death, this condemned criminal sought mercy and found salvation.[2]

[1] R. Alan Culpepper, “The Gospel of Luke,” in New Interpreter’s Bible, ed. Leander E. Keck (Nashville: Abingdon Press, 1994–2004), 9:457–458. [2] Robert H. Stein, Luke, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 24:592–593. [3] J. Dennis, “Death of Jesus,” in Dictionary of Jesus and the Gospels, Second Edition, ed. Joel B. Green, Jeannine K. Brown, and Nicholas Perrin (Downers Grove, IL: IVP Academic, 2013), 187.

· Note the interaction between Jesus and the repentant thief. Amidst mockery, Jesus offers assurance of salvation to one who seeks Him even in his final moments. This interaction showcases the boundless reach of Jesus' grace and the accessibility of salvation to all who believe. Believers are encouraged to remain hopeful in sharing the message of salvation, emphasizing the immediacy and certainty of grace for those who turn to Christ, no matter their past or circumstances.

Luke 23:44–49 (NASB95) Mission Accomplished

44     It was now about the sixth hour, and darkness fell over the whole land until the ninth hour,

45     because the sun was obscured; and the veil of the temple was torn in two.

46     And Jesus, crying out with a loud voice, said, “Father, into Your hands I commit My spirit.” Having said this, He breathed His last.

47     Now when the centurion saw what had happened, he began praising God, saying, “Certainly this man was innocent.”

48     And all the crowds who came together for this spectacle, when they observed what had happened, began to return, beating their breasts.

49     And all His acquaintances and the women who accompanied Him from Galilee were standing at a distance, seeing these things.

What happened when Jesus died in Luke 23?

· When Jesus died in Luke 23, darkness fell across the land from noon until three in the afternoon, and the temple veil was torn in two. Jesus spoke his final words by quoting Psalm 31:5—“Father, into your hands I commit my spirit”—before he died.

· The darkness held theological significance for Luke, connecting Jesus’ death to Old Testament imagery where the sun’s darkening signaled divine judgment associated with “the day of the Lord.”[1] The three-hour darkness symbolized divine judgment against sin, which Jesus bore on the cross, and against those who unjustly executed him.[2]

· The witnesses to Jesus’ death responded in strikingly different ways. The centurion who observed what happened began praising God and declared Jesus innocent. The crowds who had gathered for the spectacle began returning home, beating their breasts in what appears to be an expression of remorse.  Luke emphasizes throughout his account that Jesus’ innocence was witnessed by multiple figures—including the centurion—so his readers would not be confused or embarrassed that Jesus died a criminal’s death.[3]

· Luke 23:45:  The tearing of the temple curtain, reported alongside the darkness, portrays Jesus’ death as an eschatological event that inaugurates a new covenant.[3] Now in the crucifixion, in the tearing of his flesh, Christ has torn the curtain between God and man. Now all who worship God may go into his presence as priests.[2]

· Luke 23:48: The second bit of information peculiar to this Gospel is found in verse 48. Luke tells us that, in addition to those witnesses to the death of Jesus mentioned in the other Gospels, there was a multitude that came together to that sight, and that when they saw, they smote their breasts, and returned. The multitude had had a share in the crucifixion of Jesus, but it was not their idea. They were used by their leaders; they were the subjects of mob psychology and demagoguery. Now they were experiencing an inexpressible revulsion of feelings.

· For these verses (44–49) Ryle points out: (1) The miraculous signs which accompanied our Lord’s death on the Cross; (2) The remarkable words which our Lord spoke when He died; (3) The power of conscience in the case of the centurion and the people who saw Christ die.[9]

[1] R. Alan Culpepper, “The Gospel of Luke,” in New Interpreter’s Bible, ed. Leander E. Keck (Nashville: Abingdon Press, 1994–2004), 9:460. [2] Jeremy Royal Howard, ed., HCSB Study Bible: God’s Word for Life (B&H, 2010). [See here, here.] [3] Robert H. Stein, Luke, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 24:597.

What did the centurion say about Jesus in Luke 23?

· Luke 23:47:  Seconds after Jesus breathed His last, a centurion—a Gentile—“began praising God.” The Greek verb is doxazō [1392], which means “to influence one’s opinion about another so as to enhance the latter’s reputation.” He declared Jesus “innocent” or “righteous,” using the judicial term dikaios [1342], thereby adding his own declaration to a string of others (23:4, 14–15, 22, 41). The secular Greek idea of a “righteous” person is a man or woman who fulfills the requirements of civic duty, someone who is a virtuous citizen. And in the strict legal sense, which the centurion undoubtedly intended, it refers to the status of one not guilty of a crime and, therefore, not deserving punishment. In declaring “not guilty” the man he had just put to death, the centurion repented of his sin.[10]

· Note: The centurion declared that Jesus was innocent, a statement that differs notably from the other Gospel accounts. Matthew and Mark record the centurion announcing “Truly this was the Son of God,” whereas Luke’s version presents the declaration of innocence[1].

· This variation carries significant theological weight within Luke’s narrative framework. The centurion, a pagan who executed Roman orders, possessed greater insight into Jesus’s identity than the Jewish religious authorities[1]. Luke’s account operates on multiple levels of irony—the Jewish leaders had falsely accused Jesus of misleading the people, yet he stood innocent of these charges[1]. This declaration functions as the third confession of Jesus’s innocence in Luke’s Gospel, culminating earlier statements from Pilate and the criminal crucified alongside Jesus[2].

· Beyond the declaration itself, Luke emphasizes that the centurion “praised God,” a reaction that echoes throughout his Gospel whenever individuals witness God’s extraordinary work[1]. By praising God while recognizing Jesus’s innocence, the centurion perceives beyond the cross’s surface appearance to comprehend it as God’s redemptive wisdom[1]. For Luke’s Gentile audience, this confession carried profound comfort—if God could forgive the centurion for executing his Son, then forgiveness is possible for all Gentiles regardless of their relationship to Israel or Torah[1].

· Scholars debate whether dikaios (“righteous” or “innocent”) should be understood primarily as a legal vindication or a statement about Jesus’s character. Some argue that in Luke’s context, the centurion’s praise of God suggests he recognized that Jesus, rather than the religious leaders, maintained the proper relationship with God[3]. Luke likely employed this term to explicitly clarify what the centurion’s confession meant—that if Jesus is God’s Son, he must be innocent and suffered unjustly[4].

[1] Benjamin L. Gladd, From the Manger to the Throne: A Theology of Luke, ed. Thomas R. Schreiner and Brian S. Rosner, New Testament Theology (Wheaton, IL: Crossway, 2022), 87. [2] Darrell L. Bock, Luke: 9:51–24:53, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 1996), 1864. [3] Craig Evans, “Apologetics Commentary on the Gospel of Mark,” in The Gospels and Acts, ed. Jeremy Royal Howard, The Holman Apologetics Commentary on the Bible (Holman Reference, 2013). [See here.] [4] Darrell Bock, “Apologetics Commentary on the Gospel of Luke,” in The Gospels and Acts, ed. Jeremy Royal Howard, The Holman Apologetics Commentary on the Bible (Holman Reference, 2013). [See here.]

· Luke 23:48. That a number of different groups of people were following and watching Jesus has already been noted (verses 27, 35). They saw much of what the centurion saw and must have expressed their own feelings about the death of Jesus. The contrast between “the people” here and the followers of Jesus in verse 49 is a deliberate one. Here we have definite indication that the people reacted to “the things” which had been done, which also suggests the centurion’s affirmation came as a result of observing the various facets of the crucifixion scene, and not just one aspect of it.

· The smiting or beating of the breast was a sign of remorse or sorrow (cf. 18:13). The people who had gone to Calvary as casual observers or as part of the crowd that clamored for the death of Jesus and the release of Barabbas perhaps realized that in all that was taking place (in the crucifixion of an innocent man, in the darkening of the sun and earth, in the demeanor and words of Jesus, and in the response of the centurion) that perhaps God really was at work.

· Luke 23:49. identifies two groups of witnesses at the cross: Jesus’ acquaintances and the women who had accompanied him from Galilee, all standing at a distance observing the events.

· The acquaintances of Jesus and the women were not so expressive (but see John’s account in 19:25). Perhaps because of uncertainty, perhaps because of fear, they stood somewhat removed from “the people,” but probably moved closer or farther away from the cross as the situation changed. They watched both Jesus and the public reaction to Him. Those who knew Him, His disciples, His family members, the ones to whom He ministered—were strangely quiet after the denial by Peter. But they had not completely abandoned Him. Their response to the situation at hand is not difficult to understand. Although they knew Him quite intimately, they were not willing to be too vocal about it in the face of such immediate danger.[11]

Thoughts to Soak On:

· Consider the final moments of Jesus' life, focusing on His surrender to the Father's will and the cosmic significance of His death. The tearing of the temple veil symbolizes direct access to God through Christ, accomplishing the redemptive mission. This moment marks the victory of God's love over sin. Reflecting on this, Christians are reminded of their call to live in the freedom and responsibility of this new covenant, bearing witness to the transformative power of the cross in their daily lives.

There are many thoughts to process up to this point…Soak on a few of these.

· At the heart of Luke’s picture of the cross is the mocking of Jesus as king of the Jews, which draws into a single stark sketch the meaning expressed by the various characters and the small incidents elsewhere in the narrative. Jesus has stood on its head the meaning of kingship, the meaning of the kingdom itself.

o He has celebrated with the wrong people,

o offered peace and hope to the wrong people, and

o warned the wrong people of God’s coming judgment.

o Now he is hailed as king at last, but in mockery.

o Here comes his royal cupbearer, only it’s a Roman soldier offering him the sour wine that poor people drank.

o Here is his royal placard, announcing his kingship to the world, but it is in fact the criminal charge which explains his cruel death.

o His true royalty, though, shines out in his prayer and his promise, both recorded only in Luke.

· Unlike traditional martyrs, who died with a curse against their torturers, Jesus prays for their forgiveness. Like a king on his way to enthronement, Jesus promises a place of honor and bliss to all who request it. (‘Paradise’ in Jewish thought wasn’t necessarily the final resting place, but the place of rest and refreshment before the gift of new life in the resurrection.) The prayer shows that the promise is not to be taken as meaning that the only hope is in a life after death, vital though that of course is.

o Forgiveness brings the life of heaven to earth, God’s future into the present.[12]

· The hours of the day were reckoned from six in the morning. We are told there was darkness from the sixth to the ninth hour; that is, from midday to three in the afternoon.

· Even the elements expressed the anger of the Father as Jesus took upon himself the guilt of his people. He ‘became sin’ for us (2 Cor. 5:21).

· The veil in the Temple, so long a symbol of the separation which exists between a holy God and his people, was torn in two. Matthew and Mark record that it was torn ‘from the top to the bottom’. God was making a way into the holiest place, so that believers now have full access to God wherever they are (Heb. 10:19, 20)—the sacrificial system was now at an end, fulfilled in the death of the Lord Jesus. The Lamb of God had suffered, and the sins of his people were now erased.[13]

There Can Be No Lasting Commitment Where There Is No Focus

· Then Christ cried in a loud voice, “Father, into your hands I entrust my spirit” (v. 46). What a declaration of faith and act of trust! The Son of God models for us what should be our confession too. Come what may, into the hands of our loving Father, we commit ourselves to God. So it was with Christ: in the hour of his death our Lord focused his attention on his Father. The Father who sent him into the world, prepared a body for him, ordained that he should suffer and die—that same God is worthy of our commitment.

· No matter our circumstance and what befalls us, let us by God’s grace learn to declare, “Father, into your hands I entrust my spirit.” For those hands will never lose us. No one will ever slip through those omnipotent fingers. No one will ever pluck us from those hands.

· That’s the kind of focus on the Father that drives and sustains commitment..[14]

[1]Douglas Mangum, ed., Lexham Context Commentary: New Testament, Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020), Lk 23:33–49.

[2]Rod Mattoon, Treasures from Luke, vol. 6, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2011), 178.

[3]Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Lk 23:33–34.

[4]William Barclay, ed., The Gospel of Luke, The Daily Study Bible Series (Philadelphia, PA: The Westminster John Knox Press, 1975), 284–285.

[5]J. Dennis, “Death of Jesus,” in Dictionary of Jesus and the Gospels, Second Edition, ed. Joel B. Green, Jeannine K. Brown, and Nicholas Perrin (Downers Grove, IL: IVP Academic, 2013), 187.

[6]R. C. Sproul, A Walk with God: An Exposition of Luke (Great Britain: Christian Focus Publications, 1999), 408–410.

[7]Jon Courson, Jon Courson’s Application Commentary (Nashville, TN: Thomas Nelson, 2003), 415.

[8]Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 275.

[9]Charles L. Childers, “The Gospel according to St. Luke,” in Matthew, Mark, Luke, Beacon Bible Commentary (Beacon Hill Press, 1964), Lk 23:44–49.

[10]Charles R. Swindoll, Luke, vol. 3, Swindoll’s Living Insights New Testament Commentary (Carol Stream, IL: Tyndale House Publishers, Inc., 2017), 572–573.

[11]Ralph W. Harris, ed., Luke, The Complete Biblical Library: Study Bible (World Library Press, 1991), 689–691.

[12]Tom Wright, Luke for Everyone(London: Society for Promoting Christian Knowledge, 2004), 283–284.

[13]Gavin Childress, Opening up Luke’s Gospel, Opening Up Commentary (Leominster: Day One Publications, 2006), 207–208.

[14]Thabiti Anyabwile, Exalting Jesus in Luke, Christ-Centered Exposition Commentary (Nashville, TN: Holman Reference, 2018), 348.