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 23:33 mean?

Explanation

Luke 23:33 describes a significant event in the Christian narrative: the execution of Jesus Christ by crucifixion.

The verse states that Jesus, along with two others who are identified as malefactors (criminals or evildoers), was brought to a location known as Calvary.

There, Jesus was crucified, with one criminal placed on his right and the other on his left.

The literal reading of this verse recounts the physical positioning of Jesus between two others during the crucifixion.

On a deeper level, this sets the stage for subsequent interactions and serves as a fulfillment of prophecy, signifying Jesus' association with sinners even in his death, which is central to Christian theology as it highlights his role as a savior for all, including the most despised in society.

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Historical Context

This verse is situated within the Passion narrative, which chronicles the events leading up to and including Jesus' crucifixion and death.

Calvary, also known as Golgotha, is believed to be a site just outside of Jerusalem's walls.

According to historical accounts, crucifixion was a common method of execution employed by the Romans for serious offenses, particularly for rebellion against the state.

It was designed to be a public and humiliating death. In the historical context of 1st-century Judea under Roman occupation, crucifixion would demonstrate Rome's power and discourage rebellion.

Theological Insights

Theologically, this verse is loaded with significance.

From a Christian perspective, Jesus' crucifixion between two criminals aligns with the prophecy in Isaiah 53:12, which speaks of the suffering servant being "numbered with the transgressors." Some theologians argue that this portrays Jesus as the mediator between God and humanity, a bridge between righteousness and sin.

Others emphasize the inclusivity of his mission, showing that even in death, Christ is found among those on the margins.

This positioning has also been interpreted as a prelude to the offer of salvation, even to those who are considered unworthy by society.

Practical Applications

In contemporary life, this verse provides a powerful example of unconditional love and forgiveness.

It calls for believers to associate with all individuals regardless of their social status and to offer compassion and mercy even in the face of wrongdoing.

For Christians, it can be a reminder to maintain humility, to recognize the inherent value of every human being, and to reach out to the least among them as Jesus did.

Cross-References

Isaiah 53:12 - "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors."
Mark 15:28 - "And the scripture was fulfilled, which saith, And he was numbered with the transgressors."
Matthew 27:38 - "Then were there two thieves crucified with him, one on the right hand, and another on the left."
John 19:18 - "Where they crucified him, and two other with him, on either side one, and Jesus in the midst."

Language Study

In the original Greek text, "Calvary" is given as "Κρανίου Τόπον" (Kraníou Tópon) which translates to "Skull Place" or "Place of the Skull," suggesting a possible physical feature of the site that resembled a skull.

The word "crucified" is translated from "ἐσταύρωσαν" (estaurōsan), which specifically denotes being nailed or hung on a cross, a form of death reserved for severe punishment.

The term "malefactors" comes from "κακούργος" (kakourgos), describing someone who does evil or commits serious crimes.

Cultural and Religious Comparisons

In the broader cultural and religious context of the ancient world, crucifixion was not unique to the Romans. Earlier civilizations like the Persians and Carthaginians also practiced forms of crucifixion for capital punishment.

However, the use of crucifixion in other myths and religions does not often carry the same redemptive or salvific connotation found in Christianity. In other belief systems, gods and heroes rarely die in such a degrading manner, and if they do, it is not typically as an act of sacrifice for others.

Scientific Perspectives

From a scientific standpoint, the practice of crucifixion is understood to result in a slow and painful death, usually by asphyxiation or related causes.

Medical experts have examined crucifixion's effects on the human body to better comprehend the physiological aspects of Jesus' suffering and death.

While there is no scientific evidence to discuss the theological implications of the event, science can help illuminate the realities of such an execution.

Commentaries

Commentaries from biblical scholars provide varying interpretations of Luke 23:33.

William Barclay notes the fulfillment of prophecy and the universal scope of Jesus' salvation.

Matthew Henry comments on the humility and disgrace of the crucifixion event, as well as the comfort Jesus provides to one of the criminals, reflecting his ever-present grace.

John Gill speaks about the place Calvary being predestined for this event and the importance of Jesus' death among sinners.

These diverse perspectives add depth to the understanding of the verse and its place within the broader narrative of the Gospel.

Luke 23

Luke 23

What does Luke 23:33 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 23:33 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?