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 23:36 mean?

Explanation

Luke 23:36 describes a scene during the crucifixion of Jesus where Roman soldiers mock him.

As Jesus is hanging on the cross, after having been tortured and ridiculed by various groups, the soldiers also join in the mockery.

Their action of offering him vinegar, a sour wine, when he was thirsty is not just an act of physical cruelty, but also one of psychological torment.

It is important to recognize that this action, while on the surface could be seen as an offer of drink to a thirsty man, is in fact a mocking gesture given the context of an execution.

The deeper meaning here reflects the utter humiliation and suffering Jesus endures, fulfilling prophecies of the Messiah's suffering and reflecting the depths of human cruelty and sin.

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Historical Context

The Gospel of Luke was written in a historical context where crucifixion was a common method of Roman execution, reserved primarily for slaves and the worst of criminals.

It was intended as a slow, painful, and publicly humiliating way to die. Victims were often scourged, mocked, and insulted by both the executioners and the public. Offering vinegar to a crucified person could have been a customary act, as sour wine was a common drink for soldiers.

However, in the case of Jesus, this act was an added insult, in keeping with the overall mockery of his claim to kingship and divinity.

Theological Insights

From a theological perspective, this verse is rich with significance.

For Christians, these events are seen as the fulfillment of messianic prophecies such as Psalm 22 and Isaiah 53, which foretold the sufferings of Christ.

It also emphasizes the theme of Jesus' identification with humanity, including experiencing the depths of human cruelty and suffering.

Some theologians may also view this as demonstrating the magnitude of Jesus' sacrifice, while others view it as a display of his patience and forgiveness even toward those who tormented him.

Practical Applications

This verse might be applied in daily life as a reminder of the importance of empathy and kindness. It could teach the value of not adding to another’s suffering and being mindful of our actions, as they can hurt or humiliate others.

Additionally, for believers, it could serve as an encouragement to endure suffering with patience and to offer forgiveness to those who wrong them.

Cross-References

Matthew 27:34: “They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.”
Psalm 69:21: “They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.”
Psalm 22:7: “All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,”
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

The word "vinegar" in the original Greek text is "ὄξος" (oxos), which refers to a sour wine or weak vinegar commonly consumed by Roman soldiers.

The word used for "mocked" is "ἐνέπαιζον" (enepaizon), indicating an action of derision or making fun. Understanding these word choices underscores the contemptuous nature of the soldiers' actions and the culturally specific form of mockery.

Cultural and Religious Comparisons

Offering sour wine or vinegar is unique to the context of Roman crucifixions.

In other ancient myths and religions, different forms of mockery and sacrifice are present, but the specific act of offering vinegar to the thirsty as an insult appears to be particular to the Roman era.

Comparatively, in a broader sense, many religions and myths include the theme of a suffering deity or hero who endures the worst of humanity's actions for a higher purpose.

Scientific Perspectives

There is no direct scientific aspect to the act of mocking Jesus or offering him vinegar.

However, science can provide insight into the physiological effects of crucifixion and dehydration.

From a medical viewpoint, the offer of vinegar when a person is severely dehydrated and in significant pain could be seen as an additional, albeit minor, irritant rather than providing any relief.

Commentaries

Various biblical commentaries provide insight into this verse.

The Pulpit Commentary notes the soldiers’ mockery as an expression of the prevalent contempt for a so-called "King of the Jews." Matthew Henry's Commentary sees the vinegar offer as a fulfillment of prophecy, showing the scripture's veracity.

John Gill's Exposition of the Entire Bible delves into the potential symbolism of vinegar, representing the bitter afflictions Christ endured.

Overall, commentators often see this event as an integral part of the Passion narrative that accentuates the cruelty Jesus faced and his messianic mission.

Luke 23

Luke 23

What does Luke 23:36 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 23:36 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?