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 23:39 mean?

Explanation

The verse Luke 23:39 describes a scene during the crucifixion of Jesus Christ, where one of the two criminals who were also being executed with Him challenges Jesus to save Himself and them if He is truly the Christ, or the Messiah.

This mocking statement reflects a misunderstanding of Jesus' mission and kingdom, which were not about political liberation or immediate rescue from physical suffering, but about spiritual redemption and eternal life.

The criminal's demand for a sign of Jesus' messiahship by saving them from death contrasts with the faith that recognizes Jesus' kingship in spite of His crucifixion.

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Historical Context

This verse is situated within the context of Roman crucifixion, a common form of execution used for criminals, particularly those considered threats to the state.

Jesus was crucified between two thieves, fulfilling the prophecy that He would be "numbered with the transgressors" (Isaiah 53:12).

The Gospels recount that Jesus was mocked by various groups, including the religious leaders, soldiers, and one of these criminals, as He hung on the cross.

This reflects a time of heightened messianic expectation in Israel, where the anticipated Messiah was expected to be a political liberator.

Theological Insights

Theologically, this verse can be reflected upon from different perspectives.

From a Christian standpoint, it shows Jesus' divine patience and mercy, remaining silent or responding with kindness in the face of mockery. It also highlights the notion of free will, with the contrasting response of the penitent thief, who acknowledges Jesus' innocence and kingdom.

Some theologians might see this verse as illustrative of the last-minute rejection or acceptance of Christ, which is central to Christian soteriology.

Practical Applications

In everyday life, this verse can remind individuals to have humility and to recognize that one's understanding of divine plans can be limited.

It encourages a faith that persists in the face of suffering and a rejection of the temptation to challenge or test God during difficult circumstances.

The verse serves as a call for self-reflection on how one reacts under pressure and adversity.

Cross-References

Matthew 27:44: "The thieves also, which were crucified with him, cast the same in his teeth."
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 15:32: "Let Christ the King of Israel descend now from the cross, that we may see and believe.

And they that were crucified with him reviled him."

Language Study

In the original Greek text, the phrase "railed on him" is translated from "eblasphemei auton," indicating a form of verbal abuse or blasphemy.

"Christ" or "Christos" refers to the anointed one, the expected savior.

"Save thyself and us" implies an understanding of salvation as physical deliverance rather than spiritual, a common misconception at the time.

Cultural and Religious Comparisons

The expectation of a liberating Messiah was a significant part of Jewish belief in the context of Roman occupation.

Comparisons can be made between this understanding and the savior figures in other cultures who were expected to deliver people from oppression or adversity.

For example, various mythologies have heroes who save civilizations, though the Christian concept of salvation encompasses a spiritual dimension beyond immediate physical rescue.

Scientific Perspectives

This verse does not directly relate to scientific understanding but rather to faith and the perception of Jesus' identity and mission.

However, the practice of crucifixion as an execution method is of historical and anthropological interest, with ongoing research into its physical effects and sociopolitical implications.

Commentaries

Different Bible commentaries offer a range of insights on Luke 23:39.

Many emphasize the irony that the criminal, in his challenge to Jesus, unknowingly states the truth about Jesus’ identity as the Christ.

Commentaries often remark on the hardness of the human heart shown by this criminal, who instead of seeking forgiveness, adds to Jesus’ suffering.

Contrastingly, they highlight the attitude of the other criminal, who defends Jesus and asks for His mercy, thus providing an example of true contrition and faith at the point of death.

Luke 23

Luke 23

What does Luke 23:39 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 23:39 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?