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 23:14 mean?

Explanation

Luke 23:14 features Pontius Pilate, the Roman governor of Judea, speaking to the Jewish leaders who had brought Jesus before him accusing him of various crimes.

In this verse, Pilate is addressing the crowd and expressing his judgment after examining Jesus. He refutes the accusations that Jesus is a troublemaker or "perverteth the people" and declares that he finds no fault in Jesus concerning the allegations against him.

This verse conveys the idea that despite political pressures and intense accusations, Pilate did not find any substantial evidence that could condemn Jesus according to Roman law.

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Historical Context

The verse is set in the context of the trial of Jesus Christ, which took place around 33 AD.

This was a time of Roman occupation in Judea, and the Jewish leaders, mainly consisting of the Sanhedrin, were seeking a way to execute Jesus without incurring the wrath of the people, who some viewed him as a prophet.

Under Roman rule, the Jewish authorities did not have the legal right to execute someone, so they brought Jesus to Pilate to persuade him to authorize Jesus's death.

The dialogue reported in the Gospel according to Luke reflects the tension between the Jewish leaders' desires and Pilate's initial reluctance to convict Jesus.

Theological Insights

From a Christian perspective, this verse is seen as an indication of Jesus's innocence and the unfairness of the trial. It serves to highlight the innocence and righteousness of Jesus and the notion of Jesus as the unblemished Lamb of God, who is unjustly persecuted.

From a different viewpoint, some may interpret Pilate's assertion of Jesus's innocence as a political maneuver, aiming to placate both the Jewish leaders and the Roman authorities.

Moreover, the declaration of Jesus's innocence by a non-believer (Pilate) is an important narrative component, as it provides an external validation from a secular authority.

Practical Applications

This verse touches upon the themes of justice and integrity in the face of external pressure.

In a practical sense, it encourages individuals to uphold truth and fairness, even when faced with overwhelming opposition or public opinion.

It's a call to examine evidence objectively and make judgments based on facts rather than allegations, which is applicable in various aspects of modern life, including within legal, academic, and personal spheres.

Cross-References

John 18:38: "Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all."
John 19:4: "Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him."
Matthew 27:24: "When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it."

Language Study

In the original Greek, key words within this verse include "παρεστήσατε" (parestēsate - "you presented"), "διαστρέφοντα" (diastrephonta - "perverting" or "misleading"), and "ἄτοπον" (atopon - "fault" or "wrong").

These words are critical for understanding the charge leveled against Jesus and Pilate's judgment. "Διαστρέφοντα" suggests a serious accusation of leading the people astray, which was a significant concern in a tightly controlled Roman province. "ἄτοπον" indicates something out of place, a wrong that Pilate states he did not find in Jesus.

Cultural and Religious Comparisons

The trial of Jesus contains elements that parallel trials in other ancient cultures and mythologies, where religious or heroic figures are tried by a ruling authority.

For instance, the Greek god Dionysus is brought before King Pentheus in Euripides' play "The Bacchae," accused of misleading the people of Thebes.

While the circumstances and outcomes are different, both stories reflect the theme of a divine or innocent individual facing judgment before an earthly authority.

Scientific Perspectives

There is no direct scientific angle to analyze this verse as it deals with historical events and theological implications.

However, the field of forensic psychology might explore the human behaviors and decision-making processes involved in the trial of Jesus.

The societal and political pressures that could influence Pilate’s judgment, as well as the cognitive biases in such a high-stake trial, though largely speculative, could be a point of intersection with scientific thought.

Commentaries

Various biblical scholars offer perspectives on this verse.

Albert Barnes notes that Pilate, though convinced of Jesus's innocence, lacked the moral courage to release him.

The Cambridge Bible for Schools and Colleges mentions Pilate's amazement at Jesus's composure and sees Pilate's statement as a testament to Jesus's innocence.

Meanwhile, the Pulpit Commentary discusses the political maneuvering of Pilate, attempting to exonerate himself from responsibility in condemning Jesus while also appeasing the Jewish leaders.

These commentaries highlight that Pilate recognized Jesus’s innocence but faced a challenging political dilemma.

Luke 23

Luke 23

What does Luke 23:14 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 23:14 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?