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 23:21 mean?

Explanation

The verse Luke 23:21, "But they cried, saying, Crucify him, crucify him," captures a moment of intense outcry from the crowd during the trial of Jesus Christ.

This passage is a direct expression of the mob's demand for the Roman method of execution, crucifixion, which was reserved for the worst criminals.

The repetition of "crucify him" emphasizes the vehement insistence and unanimous desire of the people for Jesus to be put to death by this brutal means.

The verse reflects the turning of public opinion against Jesus and the culmination of religious leaders' efforts to persuade the crowd to reject Him.

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Historical Context

Luke 23:21 takes place within the narrative of Jesus' trial before Pontius Pilate, the Roman governor of Judea.

During the event, Pilate presented Jesus to the crowd after finding no fault in Him and offered to release Him in keeping with the Passover tradition of granting freedom to a prisoner.

The crowd, under the influence of the chief priests and religious leaders who felt threatened by Jesus' teachings, chose to free a notorious criminal named Barabbas instead and demanded Jesus' crucifixion.

This reflected not just the legal process of Roman authority but also the social dynamics and power structures of the time.

Theological Insights

From a Christian theological perspective, this verse is significant as it encapsulates the fulfillment of Old Testament prophecies about the suffering and death of the Messiah.

It reveals the human rejection of Jesus and contrasts it with His divine mission to sacrifice Himself for humanity's salvation.

Across various denominations, this verse is seen as a representation of humankind's capacity for choosing violence and rejecting the good.

It also highlights the paradox of Jesus' kingship, where He is crowned not with glory in this moment, but with thorns, and His throne is the cross.

Practical Applications

The verse serves as a sobering reminder for individuals to reflect on their own choices and the potential to be influenced by the crowd, to reject what is just and to choose the easier or more popular path.

It invites believers to consider the weight of their own actions and to stand for truth and compassion, even when faced with opposition.

The verse also encourages forgiveness, as Jesus later asks for forgiveness for those who crucified Him, demonstrating an attitude of grace and love even towards one's enemies.

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."
Mark 15:13-14: "And they cried out again, Crucify him.

Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify 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."

Isaiah 53:3: "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not."

Language Study

The key word in this verse is "Crucify" (Greek: σταυρόω, stauroō), which means to fasten to a cross, specifically the method of execution used by the Romans.

The word is imperative in mood, expressing a command or a strong request.

The repetition of the verb stauroō amplifies the intensity and urgency of the crowd's demand.

This verb is a stark term, not to be taken lightly, as crucifixion was a prolonged and agonizing form of execution designed to inflict maximum pain and humiliation.

Cultural and Religious Comparisons

The demand for Jesus' crucifixion can be compared to other ancient practices of sacrificing individuals for the sake of the community, whether as a means of appeasing gods or maintaining social order.

In ancient myths, there are figures who are sacrificed and sometimes resurrected, like the Sumerian goddess Inanna or the Greek god Dionysus; however, their stories carry different connotations and purposes compared to the narrative of Jesus' crucifixion, which is central to Christian theology as a singular divine act of redemption and not merely a mythological motif.

Scientific Perspectives

The scientific study of crucifixion has provided insights into the physical tortures endured by individuals subjected to this form of execution.

Medical experts have analyzed the likely physiological effects of being crucified, which include severe pain, asphyxiation, and eventual death due to shock or respiratory failure.

Science, however, does not typically intersect with the theological and moral implications of the crucifixion narrative, as these reside in the realm of faith and spiritual belief rather than empirical evidence.

Commentaries

Various biblical scholars and theologists offer different interpretations of Luke 23:21.

Some emphasize the legal and political dynamics of Jesus' trial, the role that Pilate played in attempting to appease the crowd while upholding Roman law, and the irony of the righteous being condemned as a criminal.

Others focus on the prophetic fulfillment and the theological aspects of Jesus’ sacrifice.

Universal across commentaries is the portrayal of the crowd's choice as a representation of human sinfulness and the depth of Jesus’ suffering before His crucifixion.

Luke 23

Luke 23

What does Luke 23:21 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 23:21 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?