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 23:20 mean?

Explanation

Luke 23:20 recounts a moment during the trial of Jesus where Pontius Pilate, the Roman governor of Judea, addresses the gathered crowd for a second time, expressing his desire to release Jesus.

Despite this, the verse indicates that there had already been an initial attempt by Pilate to release Jesus, and that he is now reiterating his intention.

Pilate found no legal basis to sentence Jesus to death and seemed to be seeking a way to free Him without infuriating the Jewish authorities and the assembled crowd.

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Historical Context

This verse is part of the Passion narratives in the Gospels which describe the events leading up to the crucifixion of Jesus of Nazareth.

The historical context of this verse is the trial of Jesus under Pontius Pilate's jurisdiction during the Jewish festival of Passover in the first century CE.

The Passover was a time of high tension in Jerusalem, with increased Roman military presence to maintain order.

Pilate, as the Roman prefect, was responsible for keeping the peace and administering Roman justice.

Theological Insights

From a theological standpoint, this verse may highlight Pilate's internal conflict and the notion of divine providence at work in the events leading to the crucifixion.

Christian theology often reflects on Pilate's reluctance as part of God's plan for salvation. Even though Pilate appears to be attempting to save Jesus, the predetermined outcome is that Jesus will be crucified as a sacrifice for humanity's sins.

Practical Applications

This verse can serve as a meditation on the complexities of moral decisions and the courage it takes to stand for what is right, even under pressure.

It suggests the importance of integrity and seeking justice, even when faced with opposition or when it is easier to go along with the crowd. It also presents the concept that doing the right thing may require perseverance and facing difficult circumstances more than once.

Cross-References

Matthew 27:22-23: "Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.

And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified."

John 19:12: "And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar."
Mark 15:14: "Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him."

Language Study

The key words in the original Greek text of this verse are:

"Pilate" (Πιλᾶτος - Pilatos): the Roman governor's name.
"Willing" (βουλόμενος - boulomenos): intending or desiring; it implies an active wish or inclination.
"Release" (ἀπολύσαι - apolysai): to free or let go; in the legal sense, it means to acquit or pardon.

Cultural and Religious Comparisons

Comparing Pilate's actions to other ancient religious texts and myths, we see similar themes of leaders facing the choice between public pressure and personal conviction or justice.

For instance, in various myths, gods and mortals alike are often depicted as struggling with the decision to adhere to divine mandates or yield to collective demands.

Scientific Perspectives

The scientific community does not typically engage with biblical verses from a faith-based perspective.

However, the study of psychology might provide insight into the human behaviors and group dynamics represented in the narrative, such as the influence of social conformity and authority on decision-making.

Commentaries

Biblical scholars have different interpretations of this verse.

Some contend that Pilate's repeated attempts to release Jesus indicate his belief in Jesus' innocence and his reluctance to execute an unjust sentence. Others suggest Pilate was a shrewd politician, attempting to appease the crowd while avoiding responsibility for Jesus' death.

Some commentaries focus on the political and diplomatic maneuvering implied in the text, while others underscore the theological significance of Jesus' path to the crucifixion.

Luke 23

Luke 23

What does Luke 23:20 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 23:20 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?