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 23:22 mean?

Explanation

Luke 23:22 captures the moment where Pontius Pilate, the Roman governor of Judea, expresses his judgement regarding Jesus Christ for the third time.

In this verse, Pilate is addressing the crowd that has gathered, emphasizing his inability to find any legitimate criminal charge against Jesus that would warrant death.

Despite the lack of evidence for a mortal crime, Pilate proposes a lesser punishment, chastisement, hoping it will satisfy the crowd's outcry and allow him to release Jesus afterward.

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Historical Context

The verse is set during the Passover festival in Jerusalem, a tumultuous period when the city was filled with Jews from all over the Roman Empire.

As a Roman governor, Pilate was responsible for maintaining order and enforcing Roman law.

Crucifixion was a common means of executing non-citizens who were considered rebels or a threat to Roman authority.

Pilate's role in the events leading to the crucifixion of Jesus has been subject to significant historical scrutiny, especially considering the political tension between maintaining peace and appeasing the local religious leaders and populace.

Theological Insights

From a Christian theological perspective, this verse illustrates the innocence of Jesus, reinforcing the belief that his crucifixion was an unjust act, ultimately serving a divine purpose.

The verse is also reflective of the concept of Jesus as the sacrificial lamb, whose death atones for the sins of humanity.

Different theological viewpoints might also emphasize the complexities of divine justice and mercy as portrayed in this moment.

For instance, some may take Pilate's attempt to release Jesus as a representation of the struggle between worldly authority and spiritual truth.

Others could interpret Pilate's indecisiveness as a testament to Jesus' divine nature, which confounded even those in positions of earthly power.

Practical Applications

This verse can serve as a reminder to seek justice and truth in difficult situations, even when faced with pressure from others. It also may encourage individuals to stand firm in their convictions and to advocate for what is right, despite the consequences or popular opinion.

Additionally, the idea of offering a lesser consequence for an uncommitted crime (chastisement instead of death) reflects the concept of mercy, an important lesson in daily interactions and forgiveness.

Cross-References

John 18:38 - "Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all."
Matthew 27:24 - "When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it."

Language Study

Key words in this verse in the original Greek text include:

"Kakon" (κακόν): Typically translated as "evil" or "crime," indicating the nature of wrongdoing that Pilate is attempting to identify in Jesus.
"Thanatou" (θανάτου): Translated as "death," referring to the cause or reason for such a sentence.
"Paideusas" (παιδεύσας): Often translated as "chastise" or "punish," indicating a disciplinary action short of execution.

Cultural and Religious Comparisons

In the broader context of ancient myths and religions, the theme of scapegoating or a sacrificial figure is prevalent, such as the story of Iphigenia in Greco-Roman tradition or the figure of Isaac in Jewish tradition.

However, Jesus' situation differs in that he is portrayed as an ultimately willing sacrifice, and his death is considered redemptive rather than tragic or unjust.

Scientific Perspectives

The scientific perspective on this verse would not typically analyze the supernatural claims but might focus on the historical authenticity of the accounts, psychological aspects of crowd behavior and decision-making under pressure, or the physiological effects of the methods of punishment mentioned.

Commentaries

Various biblical scholars and commentators offer different insights on Luke 23:22.

William Barclay notes Pilate's attempt to appease the crowd while maintaining his belief in Jesus' innocence.

The Cambridge Bible for Schools and Colleges highlights Pilate's vacillation and how it reflects his character and circumstances.

Matthew Henry's Concise Commentary points out the miscarriage of justice that Pilate, knowing Jesus to be innocent, failed to release him, instead offering to punish him without cause.

These perspectives provide a multi-faceted view of Pilate's role and the political and judicial dynamics at play in this verse.

Luke 23

Luke 23

What does Luke 23:22 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 23:22 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?