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 23:25 mean?

Explanation

Luke 23:25 speaks of the decision of Pontius Pilate, the Roman governor, to accede to the demands of the crowd to release a prisoner named Barabbas and to hand over Jesus Christ to their will.

Barabbas had been imprisoned for his involvement in an uprising and for murder.

Despite Pilate's own conviction that Jesus had done nothing deserving death, he succumbed to the pressure placed on him by the crowd and the Jewish leaders to crucify Jesus.

This verse encapsulates the climax of the trial of Jesus, showing Pilate's capitulation to the crowd's wishes and the tragic miscarriage of justice that led to the crucifixion of Jesus.

Top Rated Luke Books

Historical Context

The verse is set during the final hours of the trial of Jesus Christ under the authority of Pontius Pilate in Jerusalem.

During this time, it was customary for the Roman governor to release one prisoner to the Jewish people during the Passover festival as an act of goodwill.

The choice presented to the crowd was between Jesus, who was accused of blasphemy and insurrection against Rome, and Barabbas, a known rebel and murderer.

The crowd, influenced by the chief priests, chose Barabbas for release.

Pilate's decision reflects the politically charged atmosphere and the complex power dynamics between the Roman authorities and the Jewish populace.

Theological Insights

From a theological perspective, this verse highlights the notion of substitution, with Barabbas being released as Jesus takes his place, leading to the crucifixion.

Christians often interpret this as a foreshadowing of the atonement, with Jesus substituting himself for humanity.

This perspective is supported by the broader Biblical narrative that frames Jesus' death as the sacrifice that brings redemption to humankind.

Different theological viewpoints can either emphasize the injustice of the trial and Jesus' innocence or focus on the divine plan at work in these events.

Practical Applications

The verse can be a reminder of the sobering reality of injustice in the world, encouraging individuals to seek justice for the wronged and to be wary of the manipulation of crowds and public opinion.

Moreover, it can serve as a call to personal integrity, challenging believers not to cave under social or political pressure when confronted with difficult decisions.

It also invites reflection on the concepts of grace and redemption, as well as the willingness to accept unjust suffering, as Jesus did, for a greater good.

Cross-References

Matthew 27:15-26: The account of Pilate offering to release Jesus or Barabbas and the crowd choosing Barabbas.
Mark 15:6-15: Mark's version of Pilate releasing Barabbas and handing over Jesus to be crucified.
John 18:38-40: John's account of the crowd preferring Barabbas over Jesus.
Isaiah 53:3-5: A prophecy that Christians believe predicts Jesus being despised, rejected, and bearing the sins of many.

Language Study

In the original Greek text, the word translated as "sedition" is "στάσις" (stasis), which can mean standing, insurrection, or division.

It is used here to describe the uprising that Barabbas was involved in.

The word for "murder" is "φόνος" (phonos), which literally means "slaughter" or "killing." These terms help convey the seriousness of Barabbas's crimes in contrast to the charges brought against Jesus.

Cultural and Religious Comparisons

The practice of releasing a prisoner during a festival is not widely documented outside of the Gospels, raising questions about its historicity.

However, the Roman government was known to show clemency on special occasions as a gesture of good will. Comparatively, other myths and religious systems involve stories of unjust trials and the substitution of one life for another, which are themes that resonate in many cultural narratives.

Scientific Perspectives

Scientific perspectives may provide insight into the psychological dynamics of crowd behavior and decision-making.

Research into social psychology reveals how individuals in a crowd can be swayed by strong influencers or authorities, which might shed light on the crowd's decision to choose Barabbas over Jesus.

Additionally, the understanding of stress and its effects on cognitive function can be relevant when considering Pilate's mental state and decision-making process under pressure.

Commentaries

Biblical scholars and theologians offer diverse opinions on this verse.

Some focus on the legal and political aspects, analyzing Pilate's role in the Roman judicial system and the legitimacy of the trial of Jesus. Others explore the theological significance of the choice of Barabbas, seeing in it a divine orchestration for salvation.

Commentators may also consider the literary structure of the Gospel of Luke, noting how this verse serves as a pivotal moment in the narrative. There is consensus, however, on the centrality of this event in Christian theology and its implications for understanding the crucifixion of Jesus.

Luke 23

Luke 23

What does Luke 23:25 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 23:25 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?