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 23:3 mean?

Explanation

Luke 23:3 depicts a critical moment during the trial of Jesus Christ before Pontius Pilate, the Roman governor of Judea.

In this verse, Pilate directly asks Jesus if He is the King of the Jews, a charge brought against Him by the religious leaders who were seeking His crucifixion.

Jesus' response, "Thou sayest it," is a nuanced affirmation in the King James Version, which can be understood as "You have said so," or "It is as you say." This response neither directly confirms the title as Pilate understands it, nor does it deny His kingship, which He presents in a spiritual rather than a political sense.

The literal meaning involves Jesus acknowledging the title, but the deeper implication is that His kingdom does not align with worldly or political expectations.

Top Rated Luke Books

Historical Context

The exchange takes place against the backdrop of Roman occupation of Judea during the 1st century AD. Any claim to kingship was highly sensitive and potentially seditious in the eyes of Roman authorities, as it could imply a challenge to Roman rule and Emperor Tiberius.

The religious leaders' accusation was a strategic attempt to present Jesus as a political insurgent, hoping to compel Roman authorities to execute Him since they themselves lacked the legal authority to carry out a death sentence.

Theological Insights

From a theological standpoint, various traditions interpret this verse differently.

In traditional Christian interpretation, Jesus is considered the King of the Jews in a messianic sense, as prophesied in the Hebrew Scriptures.

Other Christian theologians suggest Jesus' kingship is universal, not limited to a specific ethnic or religious group.

Some argue that Jesus' response to Pilate is deliberately ambiguous, designed to affirm His identity while challenging Pilate’s and the accusers' misunderstanding of His mission.

Practical Applications

This verse can be seen as a model for Christians when faced with questions about their faith or identity.

Jesus' answer is assertive without being defensive.

In daily life, this teaches the value of being truthful and steadfast in one's beliefs while also being wise and discerning in how one communicates, especially in adversarial situations.

Cross-References

John 18:36-37: Jesus explains His kingdom is not of this world and affirms His role in testifying to the truth.
Matthew 27:11: A similar occurrence where Jesus is asked about His kingship by Pilate.
Mark 15:2: Mark's account of Pilate's question and Jesus' response.
John 19:19-22: Pilate’s inscription "Jesus of Nazareth, the King of the Jews" on the cross.

Language Study

In the original Greek text, the phrase "Thou sayest it" is rendered as "σὺ λέγεις" (su legeis), literally translating to "you are saying" or "you say." This form of response in Greek can suggest agreement with what has been stated, but it does not necessarily imply an unqualified affirmation.

The nuanced phrase allows for an affirmative interpretation without Jesus directly stating He is the King of the Jews, thereby placing the onus back on Pilate.

Cultural and Religious Comparisons

In other ancient cultures, kings were often seen as divine or semi-divine figures.

The Roman Emperors themselves were deified.

In Judaism, the expectation of a Messiah, a divinely anointed king, was prevalent, but the understanding of this Messiah was varied.

Jesus' kingship contrasts with these expectations, focusing on a spiritual kingdom rather than earthly power.

Scientific Perspectives

This verse does not directly engage with scientific perspectives, as it is primarily concerned with theological and historical claims.

However, in the broader context of the historicity of the Gospels, archaeological and textual scholarship may offer insights into the political and social structures of the time, providing background for interpreting such exchanges between Roman authorities and Jesus.

Commentaries

Commentators offer a range of interpretations on this verse.

Some, like Matthew Henry, view Jesus' response as a wise and modest acknowledgement of His status as Messiah.

Others, like William Barclay, emphasize the subversion of earthly power in Jesus' affirmation of His kingdom.

Meanwhile, critical scholars may view this interaction as part of a theological narrative crafted by the Gospel writers to present Jesus as the prophesied king while sidestepping direct political repercussions.

Luke 23

Luke 23

What does Luke 23:3 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 23:3 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?