Luke 23

And the whole multitude of them arose, and led him unto Pilate.

And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.

And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.

Then said Pilate to the chief priests and to the people, I find no fault in this man.

And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.

When Pilate heard of Galilee, he asked whether the man were a Galilaean.

And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.

And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

Then he questioned with him in many words; but he answered him nothing.

And the chief priests and scribes stood and vehemently accused him.

And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.

And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.

And Pilate, when he had called together the chief priests and the rulers and the people,

Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:

No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.

I will therefore chastise him, and release him.

(For of necessity he must release one unto them at the feast.)

And they cried out all at once, saying, Away with this man, and release unto us Barabbas:

(Who for a certain sedition made in the city, and for murder, was cast into prison.)

Pilate therefore, willing to release Jesus, spake again to them.

But they cried, saying, Crucify him, crucify him.

And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.

And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.

And Pilate gave sentence that it should be as they required.

And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

And there followed him a great company of people, and of women, which also bewailed and lamented him.

But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.

For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.

Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.

For if they do these things in a green tree, what shall be done in the dry?

And there were also two other, malefactors, led with him to be put to death.

And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.

Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.

And the soldiers also mocked him, coming to him, and offering him vinegar,

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

And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.

And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.

And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.

And the sun was darkened, and the veil of the temple was rent in the midst.

And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.

And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.

And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

And, behold, there was a man named Joseph, a counseller; and he was a good man, and a just:

(The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.

This man went unto Pilate, and begged the body of Jesus.

And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.

And that day was the preparation, and the sabbath drew on.

And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.

And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

What does Luke 23:1 mean?

Explanation

Luke 23:1 describes a pivotal moment in the Passion narrative, where Jesus Christ is brought before the Roman governor, Pontius Pilate.

The "whole multitude" refers to the assembly of Jewish leaders, elders, chief priests, and scribes who had arrested Jesus and decided to seek His death.

They rise as a sign of concerted action, indicating their agreement and resolution to pursue the crucifixion of Jesus.

Their leading Jesus to Pilate signifies the transition from a Jewish ecclesiastical proceeding, which could not lawfully pronounce a death sentence, to the Roman civil authority that held the power to execute such a sentence.

The verse speaks to the political and judicial maneuvering of the Jewish leaders to ensure their desired outcome.

It also starkly contrasts the image of a single, defenseless individual, Jesus, against an entire multitude seeking His demise, an important detail that adds to the narrative of Jesus' innocence and the injustice of the situation.

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Historical Context

The Gospel of Luke is believed to have been written around 60-90 AD.

The verse reflects a time when Judea was a Roman province, subject to Roman law, and governed by Roman officials. Pontius Pilate, the Roman governor of Judea from AD 26-36, was known for his harsh leadership and for making decisions that displeased the Jewish population he governed.

During this period, the Sanhedrin, the Jewish ruling council, did not have the authority to carry out capital punishment; only the Roman administration could order someone’s execution.

Therefore, for Jesus to be sentenced to death, He needed to be tried and convicted under Roman law. The chief priests and elders sought to present Jesus as a threat to Roman authority in order to compel Pilate to order His crucifixion.

Theological Insights

From a Christian theological perspective, this verse is seen as fulfilling Old Testament prophecies about the Messiah's suffering and death. It also highlights the fulfillment of Jesus' own predictions of His betrayal, arrest, and handover to the Gentiles.

Different Christian denominations may offer varying theological emphases.

For traditional Catholics and Orthodox Christians, the collective decision of the leaders evokes themes of sin, collective responsibility, and the need for divine mercy.

Evangelicals and Protestants may focus on the vicarious atonement, viewing Jesus as standing in place of humanity before the judgment seat.

Moreover, this verse underscores the sovereignty of God, where even the unjust actions of men are used to bring about divine purposes.

Practical Applications

The verse underscores themes of standing firm in one's beliefs in the face of opposition and injustice. In daily life, it could be applied to encourage individuals to remain steadfast and truthful even when faced with unjust systems or overwhelming opposition.

In a broader sense, the verse can inspire reflection on the nature of leadership and power, how it can be used either to serve justice or to perpetrate injustice.

It can prompt discussions about individual and collective responsibility in seeking justice for others and the importance of ensuring that legal and political systems are not manipulated to serve unjust ends.

Cross-References

Matthew 27:1-2: "When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor."
Mark 15:1: "And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate."
John 18:28: "Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover."

Language Study

In the original Greek text, the term used for "the whole multitude" is "πᾶν τὸ πλῆθος" (pan to plēthos), wherein "πᾶν" (pan) connotes the whole of something, and "πλῆθος" (plēthos) is a multitude or crowd.

This emphasizes that the group was not just a segment of the leadership, but a comprehensive representation acting in unity.

The word "ἤγαγον" (ēgagon) translates as "led" and carries a connotation of bringing or taking someone, often indicating the transfer of a person from one authority to another.

Cultural and Religious Comparisons

The trial of Jesus before Pilate can be viewed through the broader context of ancient trials and the quest for political harmony between ruling powers and subject populations.

In other ancient cultures, like Greece and Egypt, there might have been mythological or historical figures who also experienced trials or judgments.

However, the trial of Jesus is distinct in its blend of religious and political implications, as well as its role in Christian theology.

In Judaism, the episode is seen from a different angle, often with the suggestion that the passage and others like it have contributed to a complex history of Jewish-Christian relations, given their interpretation as casting the Jewish leaders of the time in a uniformly negative light.

Scientific Perspectives

Scientific perspectives do not typically intersect directly with the narrative of Jesus' trial because it is a historical event grounded in theological significance.

However, modern forensic and legal scholars might analyze the trial from a historical-critical perspective, examining the legality of the proceedings and the political dynamics at play in Roman Judea.

Commentaries

Various biblical scholars and commentators have reflected upon Luke 23:1:

William Barclay noted that the Jewish leaders were pressured to present Jesus as a political rebel to Pilate because religious accusations would carry no weight in a Roman court.
John Gill commented on the unanimity of the multitude, suggesting that there was a general agreement among the different factions within the Jewish council to convict Jesus.
The Pulpit Commentary addresses the haste with which the Jewish authorities operated, indicating their intent to finalize Jesus' death sentence before the Passover.
Matthew Henry emphasizes the irony of the situation, where those who accused Jesus of subverting the nation were themselves creating disorder by perverting justice.

These commentaries offer insights into the political maneuvering and the atmosphere of tension surrounding this episode in the Passion narrative.

Luke 23

Luke 23

What does Luke 23:1 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Luke 23:1 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?