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 23:19 mean?

Explanation

Luke 23:19 provides information about a man named Barabbas, who was mentioned in the context of Pontius Pilate offering Jesus Christ's freedom to the crowd in an attempt to release him during the Passover festival.

Barabbas is described as an individual who was imprisoned for causing a riot in the city and for committing murder.

The verse highlights the gravity of Barabbas's crimes and contrasts his character with that of Jesus, who was innocent of any wrongdoing.

The deeper meaning here can be seen in the choice presented to the crowd: the release of a known criminal or that of an innocent man, Jesus.

This choice dramatically illustrates the injustice and brokenness of the world, a theme that is further explored throughout the Passion narrative.

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Historical Context

The Gospel of Luke was written in a context where Roman authority was dominant, and the Jewish leadership was trying to maintain stability and control among their people under Roman rule.

Sedition was a serious crime in the Roman Empire, as it threatened the peace and order of the region.

Those who were found guilty of such crimes were often sentenced to severe punishments, including death.

The inclusion of Barabbas in the narrative of Jesus' crucifixion starkly reflects the social and political tensions of the time.

Theological Insights

From a theological standpoint, the story of Barabbas serves to illustrate the concept of substitutionary atonement, which is a central tenet in Christian theology. Jesus, the innocent, takes the place of the guilty, represented by Barabbas.

Some theologians emphasize the idea that Jesus died for the sins of all humanity, including those of Barabbas himself. This aspect of the narrative highlights themes of grace, mercy, and redemption that are crucial to Christian doctrine.

Practical Applications

This verse invites reflection on the nature of justice, both human and divine.

It also calls individuals to consider their own choices between right and wrong, and the ease with which one can choose to free the metaphorical 'Barabbas' in their lives at the expense of truth or integrity.

It poses the challenge to act with justice and mercy, putting aside personal bias for the greater moral good.

Additionally, it can be a reminder to appreciate the sacrifices others have made for one's own benefit, even to the point of giving up their lives.

Cross-References

Mark 15:7: "And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection."
Matthew 27:21: "The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas."
John 18:40: "Then cried they all again, saying, Not this man, but Barabbas.

Now Barabbas was a robber."

Isaiah 53:5: "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed."

Language Study

The original Greek word for "sedition" in this verse is "στάσις" (stasis), which can be interpreted as an uprising, insurrection, or dissension against the standing government or authority.

The word "murder" translates to "φόνος" (phonos), which unambiguously refers to the act of taking another person's life. Understanding these terms enriches the comprehension of the gravity of the crimes for which Barabbas was held.

Cultural and Religious Comparisons

In comparing the story of Barabbas with other ancient myths and religious interpretations, one might consider the theme of the "scapegoat" found in various cultures and religions, where a person or an animal takes on the sins or problems of a community and is expelled or sacrificed.

In the ancient Near Eastern ritual practices, this concept was quite literal, with an actual goat sent into the wilderness.

The Barabbas narrative can be seen as an inversion of this, where the guilty is set free, and the innocent is sacrificed.

Scientific Perspectives

While there are limited direct intersections of this specific verse with modern scientific understandings, the concepts of human behavior, social order, and justice are of interest to social sciences like psychology, sociology, and criminology.

One might explore the dynamics of mob mentality, decision-making under pressure, or the psychological aspects of the choice presented to the crowd from these perspectives.

Commentaries

Various biblical scholars and theologians offer insights into this verse.

Some commentaries note the irony of the crowd choosing Barabbas over Jesus, emphasizing the miscarriage of justice and the foreshadowing of Jesus' role as the ultimate sacrifice.

Others discuss the historical significance of the event, considering how Luke's account reflects the political tensions and the relationship between Jewish authorities and the Roman rulers.

Moreover, many explore the theological implications of the verse, suggesting it symbolizes humanity's tendency to reject God's gift of salvation in favor of worldly desires and the flawed human condition.

Luke 23

Luke 23

What does Luke 23:19 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 23:19 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?