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 23:23 mean?

Explanation

Luke 23:23 presents a crucial moment in the trial of Jesus Christ, as described in the Christian New Testament.

The verse captures the crescendo of a hostile crowd demanding the crucifixion of Jesus.

Despite any previous trial proceedings, it highlights that the collective clamor for Jesus' execution was growing louder, and the insistence of the crowd, alongside the chief priests, tipped the scales in favor of sentencing Jesus to crucifixion.

The phrase "the voices of them and of the chief priests prevailed" indicates that the authorities succumbed to the public's demands, leading to the final decision to crucify Jesus.

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Historical Context

This verse occurs within the Gospel of Luke, which is believed to have been written around 60-90 AD.

At this point, Jesus had been arrested and was going through a series of trials before different ruling authorities including the Sanhedrin, Herod, and finally Pontius Pilate.

The historical setting here is the Roman-occupied Jerusalem, where the Jewish leadership and the Roman authority were often at odds, but in the case of Jesus' trial, they found common cause to address what they perceived as a threat to the established order.

Theological Insights

From a Christian theological perspective, the insistence of crucifixion fulfills Old Testament prophecies about the suffering and death of the Messiah (e.g., Psalm 22, Isaiah 53).

Theologically, this moment reflects the concept of Jesus as the sacrificial lamb, taking upon himself the sins of the world. Different Christian denominations may emphasize various aspects of this event, ranging from Jesus' obedience to the fulfillment of God's redemptive plan.

Practical Applications

This verse serves as a reminder of the dangers of mob mentality and the importance of justice over populism. It encourages individuals to stand for what is right, even in the face of overwhelming pressure.

Furthermore, it also has implications for understanding and practicing forgiveness, as Jesus forgave those who called for his crucifixion.

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."

Language Study

Key terms in the original Greek text of this verse include:

"Παρεβοήσαντο" ("pareboēsanto"), often translated as "were instant" or "insisted," conveys a sense of urgency and insistence.
"Φωναῖς," ("phōnais") meaning "with voices" or "with shouts," suggests that the call for crucifixion was vocal and vehement.
"Κατίσχυσαν" ("katischysan"), translated as "prevailed," indicates overwhelmingly overpowering or being victorious in their demand.

Cultural and Religious Comparisons

This scene of a figure being unjustly tried and sentenced to death by a crowd has parallels in several cultural and religious narratives, such as the Greek myth of Socrates' trial and subsequent execution, and even in literature, such as the public's demands in "The Merchant of Venice" for Shylock's demand for a pound of flesh, which was seen as a miscarriage of justice.

Scientific Perspectives

Scientifically, this verse may prompt discussions on the psychological phenomena related to mob behavior and the dynamics of crowd psychology.

Studies in social psychology explore how individual decision-making can be swayed by group pressures, often leading to outcomes that individuals might not support on their own.

Commentaries

Biblical scholars and theologians have long examined Luke 23:23, with many focusing on the role of Pontius Pilate as a weak leader swayed by public opinion.

Some commentaries also delve into the legal irregularities of Jesus' trial, and many emphasize the fulfillment aspect of this event as integral to Christian soteriology.

Commentators note the mixture of political expediency and social unrest present in this moment, as well as its solemn theological implications for the Christian faith.

Luke 23

Luke 23

What does Luke 23:23 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 23:23 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?