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 23:35 mean?

Explanation

Luke 23:35 speaks of a moment during the crucifixion of Jesus Christ, as described in the New Testament of the Christian Bible.

The verse describes the reactions of different groups of people present at the crucifixion.

The people stood by as passive observers to the unfolding dramatic scene.

Among these observers were the rulers – likely members of the Sanhedrin, which was the Jewish council responsible for religious and judicial matters.

They mocked Jesus, suggesting that if He truly were the Christ, the anointed and chosen one of God, He should save Himself.

This taunt highlights their disbelief in Jesus’ claims and their understanding of the Messiah as a political or military leader who would liberate the Jewish people from Roman rule.

Their words echoed a fundamental misunderstanding of the nature of Jesus' mission and the nature of His kingdom, which He repeatedly stated was not of this world.

The deeper meaning here touches on themes like faith, sacrifice, and the true nature of salvation.

It serves to emphasize the humility and the submission of Jesus to His divine mission, accepting His role as the suffering servant foretold in prophecies like those found in Isaiah 53.

It also reflects a larger theme of the Gospel of Luke, which stresses Jesus' identification with the poor and marginalized, and His enduring scorn and suffering on behalf of humanity.

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Historical Context

This verse is set against the backdrop of first-century Judea under Roman oppression.

Crucifixion was a Roman method of execution designed for maximum humiliation and suffering, often reserved for slaves, revolutionaries, and the worst of criminals.

The Sanhedrin – a powerful group of Jewish religious leaders – saw Jesus as a threat to their authority and a possible catalyst for political upheaval.

Their cooperation with the Roman occupiers in executing Jesus is historically significant because it reflects the complexity of sociopolitical relationships in ancient Judea.

It was an era where the expectation of a liberating Messiah was intertwined with the vivid realities of Roman occupation. Jesus' crucifixion itself was a culmination of religious and political tensions that had been escalating due to His ministry.

Theological Insights

From a Christian theological perspective, this verse illustrates several key doctrines:

Incarnation and the Humility of Christ: Jesus fully embraced human limitations and suffering, abstaining from using His divine power to save Himself from the cross.
Atonement: The mockery highlights the sacrificial nature of Jesus' death, as He chose not to save Himself in order to save others.
The Nature of the Messiah: The misunderstanding of the Jewish leaders reflects a difference between the expected political Messiah and the spiritual redeemer that Christian theology emphasizes.

Other theological viewpoints might see this differently.

Some Jewish interpretations may not recognize Jesus as the promised Messiah and may view this event as a tragedy rather than a fulfillment of prophecy.

In contrast, Islam acknowledges Jesus as a prophet but does not accept the crucifixion in the same historical sense that Christianity does.

Practical Applications

This Bible verse can be applied in daily life by:

Embracing Humility: Followers of Christ are encouraged to imitate His humility and selflessness.
Standing Firm In Trials: The example of Jesus’ endurance can inspire believers to maintain their faith under mockery or persecution.
Misunderstanding of Leadership: It challenges contemporary notions of power and success, urging believers to rethink what true leadership and victory mean.

Cross-References

Matthew 27:42: "He saved others; himself he cannot save.

If he be the King of Israel, let him now come down from the cross, and we will believe him."

Mark 15:31-32: "Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save."
Psalm 22:7-8: "All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him."
Isaiah 53:3: "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not."

Language Study

Key words in the original Greek language of this verse include:

"Beholding" (Greek: θεωροῦντες, theōrountes): This verb carries a sense of observing attentively or gazing.
"Derided" (Greek: ἐξεμυκτήριζον, exemuktērizon): A combination of two words meaning "to mock" and "out loud," it paints a picture of loud, scornful mocking.
"Saved" (Greek: ἔσωσεν, esōsen): This verb means to save, deliver, or protect.

It was commonly used in the context of health, well-being, and salvation.

"Christ" (Greek: Χριστός, Christos): The anointed one, the Messiah, reflecting the Jewish hope of an anointed deliverer.
"Chosen" (Greek: ἐκλεκτός, eklektos): This term means select, choice, or chosen, highlighting the special status attributed to the Messiah.

Cultural and Religious Comparisons

In various ancient myths and religions, there are themes of gods or divine beings suffering or dying. For instance, in the narrative of Osiris in Egyptian mythology, there is the idea of a god suffering death and providing a form of salvation for followers.

However, such myths typically include a direct triumph over death, unlike the Christian narrative where Jesus undergoes a period of death and humiliation before being resurrected.

In these other traditions, mockery and suffering are often not intrinsic to the concept of divine victory or salvation as they are in the Christian understanding of the crucifixion.

Scientific Perspectives

Scientific perspectives do not directly comment on the historicity or the theological meanings of biblical verses.

However, archaeology and historical sciences provide insights into the practices of crucifixion, the sociopolitical environment of the time, and textual criticism allows scholars to analyze the historical transmission of biblical texts.

Generally, science explores the material and historical aspects of religious narratives without addressing their spiritual implications.

Commentaries

Commentators from various traditions focus on different aspects of this passage:

Christian Exegetes: Typically underscore the fulfillment of Old Testament prophecies and highlight the contrast between human expectations of a Messiah and Jesus' actual mission on earth.
Jewish Scholars: May view the passage as an account within a Christian narrative, but not reflecting Jewish messianic expectations or interpretations.
Secular Historians: Tend to analyze the text for insights into the historical Jesus and the sociopolitical context of the time.
Literary Analysts: May view the taunting of Jesus as a dramatic element that serves to highlight his steadfastness and the tragic irony of his situation given the belief in his ultimate resurrection and divinity.

Luke 23

Luke 23

What does Luke 23:35 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 23:35 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?