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 23:2 mean?

Explanation

Luke 23:2 is a verse that occurs during the trial of Jesus Christ before Pontius Pilate, the Roman governor of Judaea.

In this verse, Jesus is being accused by the Jewish leaders.

They present three main charges: He is causing dissent within the nation (perversion of the nation), He instructs the people not to pay taxes to Caesar, and He claims to be the Christ (Messiah), a King.

The accusation implies that Jesus is leading a rebellion against Roman authority, which was a serious political charge punishable by death.

The leaders are framing Jesus' spiritual and religious teachings as a form of civil disobedience against Roman rule.

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Historical Context

At the time of Jesus' trial, Judaea was a province of the Roman Empire, and any claim to kingship was a direct challenge to Caesar's authority.

Jews were expecting a political Messiah who would liberate them from Roman rule, and the leaders feared that any such claim would provoke Roman retaliation against the Jewish people.

By presenting Jesus as claiming to be a political king, they attempt to force Pilate's hand to take action against Jesus.

It also reflects the tension between the Jewish leaders' adherence to Roman law and their disdain for Jesus' growing influence.

Theological Insights

From a Christian standpoint, the accusation of Jesus being the Christ, a King, is seen not as a political proclamation but as a divine truth.

Christ's kingdom is not of this world, and its nature is spiritual rather than political.

The charge of forbidding tribute to Caesar seems to be a misrepresentation, as Jesus had earlier taught to "Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's" (Luke 20:25).

Practical Applications

This verse may prompt believers to reflect on the nature of Christ's kingdom and the importance of distinguishing between spiritual and temporal authority.

It can also serve as a caution against false accusations and the manipulation of truth for personal or political gain.

Furthermore, it demonstrates the courage to stand for truth, even in the presence of powerful opposition.

Cross-References

John 18:36: Jesus answered, "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence."
Luke 20:25: "And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's."

Language Study

Key words in the original Greek language of this verse include:

"Perverting" (διαστρέφοντα): means to distort or turn aside.
"Nation" (ἔθνος): in this context, refers to the people of Israel.
"Forbidding" (κωλύοντα): means to prevent or prohibit.
"Tribute" (φόρου): refers to tax or dues paid to a ruler.
"Christ" (Χριστός): the anointed one or Messiah.
"King" (Βασιλεύς): in this verse, it represents a ruler or sovereign.

Cultural and Religious Comparisons

In many ancient cultures, the accusation of sedition or insurrection against the ruling powers was a serious offense.

Revolutionary figures, be they real or mythological, often faced similarly framed charges.

For some, the figure of Jesus on trial echoed stories of other divinely connected individuals who challenged the status quo and suffered at the hands of authority.

Scientific Perspectives

This verse does not deal directly with scientific perspectives, as it focuses on historical and theological events.

Yet the study of history, including biblical accounts, can benefit from scientific methods such as textual criticism and archaeological research, which contribute to understanding the cultural and historical context of the scriptures.

Commentaries

Biblical scholars and theologians offer various interpretations of Luke 23:2:

Some suggest that the charge of forbidding paying tribute to Caesar was likely a fabrication or twist of Jesus' words, aiming to make Jesus appear as a revolutionary to Pilate.
Others note that the title "Christ a King" resonates with the Jewish expectation of a Messiah but emphasize that Jesus' concept of his messiahship was different from that expectation.
Commentators often reflect on the political maneuvering of the Jewish leaders, highlighting their desire to maintain their own power and status under Roman overlordship by removing Jesus as a perceived threat.
This verse also illustrates the common theme of innocence in Luke's Gospel, where Jesus is presented as an innocent person being accused falsely and undergoing suffering.

Luke 23

Luke 23

What does Luke 23:2 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 23:2 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?