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 23:13 mean?

Explanation

Luke 23:13 describes a moment in the series of events leading up to the crucifixion of Jesus.

Pontius Pilate, the Roman governor of Judea, is portrayed calling together the chief priests, rulers, and people.

This assembly follows the trial of Jesus, where Pilate is attempting to address the accusations brought against Jesus by the Jewish religious leaders.

In the narrative, Pilate has found no fault in Jesus and is seeking to resolve the situation.

This verse sets the stage for Pilate's pronouncement about Jesus' innocence and also illustrates the legal and political dynamics at play.

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Historical Context

This verse takes place during the Passover feast, a pivotal event in the Jewish calendar marking the Israelites' exodus from Egypt.

It is within the broader narrative of the Passion of Christ.

Pontius Pilate, the Roman governor mentioned, was historically known for his administration of Judaea from 26-36 AD.

The "chief priests and rulers" refer to the Jewish Sanhedrin, the highest religious and judicial council in Jerusalem at the time.

They viewed Jesus as a threat to their authority and were seeking a way to eliminate him, which leads to these events involving Roman judicial proceedings.

Theological Insights

From a Christian theological perspective, this verse underscores Pilate’s role in the fulfillment of the prophecy of Jesus' suffering and death.

While Pilate himself does not find Jesus guilty, his actions eventually lead to Jesus' crucifixion, which Christian theology interprets as part of God's redemptive plan for humanity.

Different Christian traditions might highlight Pilate's reluctance to sentence Jesus and focus on the culpability of the chief priests and the crowds in demanding Jesus' death.

Practical Applications

This verse can serve as a reminder of the importance of justice and the courage to stand up for what is right, even in the face of public pressure.

It also illustrates the dangerous consequences of letting a crowd make critical decisions, as Pilate seems swayed by the desires of the masses rather than his own judgment of Jesus' innocence.

In daily life, individuals can reflect on how they make decisions when caught between their convictions and the demands of others.

Cross-References

Matthew 27:19-24 - Provides another account of Pilate's judgment of Jesus and his interactions with the crowd.
John 18:28-38 - Depicts Pilate's conversation with Jesus and his subsequent presentation of Jesus to the Jews.
Mark 15:1-15 - Offers Mark's gospel's version of the trial and the crowd's demand for Jesus’ crucifixion.
Acts 4:27-28 - References to the collusion of both Gentile and Jewish leaders against Jesus.

Language Study

The key words in the original Greek text, translated into English as "chief priests" (ἀρχιερεῖς), "rulers" (ἄρχοντες), and "people" (λαός), are significant.

"Chief priests" would denote the high-ranking priests of the Sanhedrin, including possibly the High Priest.

"Rulers" refers to those with authority, likely members of Sanhedrin, but could also include elders or other influential leaders.

"People" (λαός) is a general term for the crowds, including ordinary Jewish citizens, and reflects Luke's broader concern for the people of Israel throughout his Gospel.

Cultural and Religious Comparisons

Comparing Pilate's actions to other ancient legal procedures, there's a noticeable difference in how the Roman governors administered justice in contrast to local or traditional Jewish law.

Roman law required a trial and a charge, while the Sanhedrin may have relied more on the collective consensus of the elders.

Pilate's convening of various groups could be seen as trying to reconcile these different legal expectations.

Scientific Perspectives

The verse itself doesn't directly intersect with scientific understandings, as it is a historical account of a legal proceeding.

However, forensic science has brought to light the importance of impartiality in legal judgments, and the dynamics described here, where a leader is swayed by public opinion rather than evidence, provides a contrast to modern legal standards.

Commentaries

Many biblical scholars agree that Luke presents Pilate as reluctant to condemn Jesus, portraying him as a somewhat sympathetic figure who is nevertheless complicit in Jesus' death due to political pressures.

Some commentaries focus on the legal irregularities of Jesus' trial and the significance of Pilate's attempt to appease every party involved.

Others may emphasize the fulfillment of divine will through these human actions, noting that the ultimate outcome of Jesus' death on the cross is consistently treated by the Gospel authors as preordained by God for the salvation of humankind.

Luke 23

Luke 23

What does Luke 23:13 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 23:13 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?