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 23:15 mean?

Explanation

Luke 23:15 recounts a moment during the trial of Jesus Christ, where Pontius Pilate, the Roman governor of Judea, speaks to the assembled crowd.

Pilate declares that neither he nor Herod Antipas found Jesus guilty of any crime deserving death.

Pilate is referring to Herod Antipas, the tetrarch of Galilee and Perea, who also examined Jesus but found no fault in him.

The verse emphasizes that despite the accusations made by Jewish leaders, both Roman and Herodian authorities did not see a basis for the death penalty.

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Historical Context

The verse is set during the Passion narrative, specifically the trial of Jesus.

Historically, this trial is complex because it involved both Jewish and Roman legal systems. Jesus was first brought before Jewish religious authorities, who wanted him condemned for blasphemy, a charge punishable by death under Jewish law.

However, under Roman occupation, the Jewish authorities lacked the legal right to execute someone, so they brought Jesus before Pilate to seek approval for his execution.

Pilate, not finding a case against Jesus, sent him to Herod Antipas, who was visiting Jerusalem at the time and had jurisdiction over Jesus as a Galilean.

Herod also did not convict Jesus, so he sent him back to Pilate.

Theological Insights

From a theological perspective, this verse is significant in several ways. First, it demonstrates the innocence of Jesus, as neither civil nor regional authority found grounds for condemnation. This reinforces the Christian belief in the unjust nature of Jesus’s death.

Secondly, it highlights the fulfillment of prophetic scripture, as Jesus's execution despite his innocence was foretold as part of the Messiah's suffering.

Theological interpretations often focus on the idea that this sequence of events was part of a divine plan for the redemption of humanity through Christ's sacrifice.

Third, the involvement of both Pilate and Herod can be seen as a political maneuver to avoid responsibility for Jesus’s death. This diffusion of culpability among authorities may offer insights into themes of justice and governance in a biblical context.

Practical Applications

The verse can serve as an encouragement to seek justice and truth in the face of false accusations. It reminds believers to maintain integrity even when faced with unjust circumstances and to trust in God’s ultimate judgment.

Additionally, it may inspire Christians to examine the legal and political systems of their own time, advocating for processes that protect the innocent and hold leaders accountable for their decisions.

Cross-References

Luke 23:4 - "Then said Pilate to the chief priests and to the people, I find no fault in this man."
Luke 23:14 - "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:"
John 19:6 - "When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him.

Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him."

Language Study

The key words in the original Greek that are relevant to this verse include:

"Ἡρῴδης" (Herōdēs): referring to Herod Antipas.
"ἀναπέμψας" (anapempsas): a term meaning "sent back" or "referred," illustrating the act of Pilate sending Jesus to Herod.
"θανάτου" (thanatou): meaning "of death," referring to the gravity of the punishment considered for Jesus.
"ἄξιον" (axion): translated as "worthy," with the implication of something meriting a particular treatment or consequence.

The language reflects a legal context and emphasizes the absence of legal grounds for executing Jesus.

Cultural and Religious Comparisons

In the broader cultural and religious context, the trial of Jesus has parallels to other ancient legal traditions where an individual would be presented before different authorities to seek a verdict.

Ancient Greek and Roman practices often involved multiple legal opinions, similar to Herod's and Pilate's examination of Jesus.

In a religious sense, Jewish expectations of a Messiah did not traditionally include the sufferings Jesus experienced, and the trials and crucifixion were at odds with contemporary beliefs about divine deliverance.

Scientific Perspectives

The verse itself does not directly intersect with modern scientific understandings, as it relates to historical, legal, and theological matters.

However, forensic and archaeological sciences offer insights into the historical authenticity of events recounting legal procedures in the ancient Roman world.

Commentaries

Biblical scholars and theologians offer various interpretations of Luke 23:15:

Some focus on Pilate’s and Herod’s roles in the Passion narrative, examining their motivations and political considerations.
Others contemplate the legal aspect, considering how Roman law interacted with Jewish tradition.
Many commentaries reflect on the justice and righteousness themes, contrasting the innocence of Jesus with the guilt of humanity he took upon himself.

Across these perspectives, the consensus is clear that the verse underscores the innocence of Jesus, the miscarriage of justice during his trial, and the fulfillment of prophetic scripture regarding the suffering of the Messiah.

Luke 23

Luke 23

What does Luke 23:15 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 23:15 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?