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 23:38 mean?

Explanation

Luke 23:38 refers to the inscription placed above Jesus as he was crucified.

Crucifixion was a method of capital punishment meant to humiliate and deter onlookers.

Roman authorities would sometimes place an inscription, or titulus, above the person being crucified, typically indicating the crime for which they were being punished.

In the case of Jesus, the inscription read "THIS IS THE KING OF THE JEWS." This is significant because Jesus was seen as a threat to the stability of Roman rule in Judea due to his growing following and claims to kingship, which directly challenged the authority of the Roman Emperor.

However, for Christians, the title has profound religious significance, affirming Jesus's spiritual kingship and messianic role as the awaited King of the Jews prophesied in the Hebrew scriptures.

Top Rated Luke Books

Historical Context

During the time of Jesus's crucifixion, Judea was a province of the Roman Empire ruled by a procurator under the Emperor.

Given the historical tension between Roman authorities and Jewish populations in the region, Jesus's message and popularity could have been perceived as seditious.

The Romans used crucifixion not only as a death penalty but also as a public spectacle to deter rebellion.

The use of the Greek, Latin, and Hebrew languages for the inscription reflects the linguistic and cultural diversity in the region, with Greek being the lingua franca at the time, Latin representing the official language of the Roman bureaucracy, and Hebrew (or more likely Aramaic, the common spoken language among Jews at the time) representing the local populace.

Theological Insights

From a religious perspective, this verse has been interpreted in multiple ways:

As a fulfillment of prophecies regarding the Messiah, found in Jewish scriptures, being a king for the Jewish people.
In Christian theology, the title points to the paradox of Jesus's kingship: he is a king, but not one recognized by worldly standards.

His kingdom is not one of political power but of spiritual sovereignty.

Different Christian denominations may place varied emphases on the inscription, but many view it as a critical component of the Passion narrative, illustrating how Jesus's kingship was misunderstood by his contemporaries.

Practical Applications

In modern life, this verse can prompt reflections on the nature of true leadership and power.

It can encourage individuals to consider how authority is often misunderstood and misattribated, and how genuine leadership might align more with servitude and sacrifice rather than grandeur and domination, a message that is central to Christian teachings on humility and service.

Additionally, it could provoke a dialogue about false accusations and the consequences of misjudgment, prompting individuals to seek more understanding and just pursuits in their interactions.

Cross-References

Matthew 27:37 - "And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS."
John 19:19-20 - "And Pilate wrote a title, and put it on the cross.

And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS [...] in Hebrew, and Greek, and Latin."

Mark 15:26 - "And the superscription of his accusation was written over, THE KING OF THE JEWS."

Language Study

In the original Greek text, "ΒΑΣΙΛΕΥΣ" (Basileus) translates to "King," with a connotation of sovereignty and royal authority.

The phrase "ΤΩΝ ΙΟΥΔΑΙΩΝ" (Tōn Ioudaiōn) means "of the Jews," designating the ethnic and religious identity of the group over whom Jesus is ironically proclaimed king.

Key to understanding this verse's impact is the contrast between the formal declaration of "king" and the manner of his execution, a stark and brutal event meant for criminals.

Cultural and Religious Comparisons

The idea of a god or divine figure being killed is not unique to Christianity and can be found in various other ancient mythologies. For example, the story of the death of the god Osiris in Egyptian mythology or the tale of Dionysus in Greek mythology also involve the death of a deity.

However, these myths differ significantly in details and implications when compared to the narrative of Jesus's crucifixion.

In the context of other Abrahamic faiths, Judaism does not recognize Jesus as the Messiah, and Islam views Jesus (Isa in Islamic tradition) as a prophet but not as crucified or as a king.

Scientific Perspectives

The verse itself does not directly intersect with scientific understandings, as it is a historical account and statement of belief within the Christian tradition.

However, the practice of crucifixion as a historical form of capital punishment has been studied by archaeologists and historians, providing evidence for the Roman use of this method and shedding light on the social and physical realities of this practice.

commentaries

Biblical scholars and commentators offer diverse insights into Luke 23:38:

Some emphasize the irony of the title, how it was meant to mock Jesus but inadvertently proclaimed a profound truth about his messianic role.
Others focus on the legal and political motivations for Jesus's crucifixion, seeing the superscription as a Roman assertion of power and a warning against insurrection.
Some commentaries note the trilingual nature of the inscription, symbolizing the universality of Jesus's impact, as the message was readable by many in the culturally diverse region.
The phrase is also noted as a fulfillment of Old Testament messianic prophecies, particularly in relation to Jesus's identity and mission, and underscores the theme of Jesus's rejection by his own people, yet his ultimate recognition as king within Christian belief.

These varied interpretations contribute to a multifaceted understanding of the verse within its narrative and theological context.

Luke 23

Luke 23

What does Luke 23:38 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 23:38 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?