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 23:40 mean?

Explanation

Luke 23:40 is a significant verse found in the context of the crucifixion narrative of Jesus Christ.

In this scene, Jesus is crucified between two thieves.

One of the criminals hanging alongside Him hurls insults at Jesus, skeptically challenging Him to save Himself and them if He is indeed the Christ.

In contrast, the other criminal, recognizing the gravity of their situation and the innocence of Jesus, rebukes his fellow criminal with the words: "Dost not thou fear God, seeing thou art in the same condemnation?" This criminal is making a profound statement about the fear of God, justice, and recognition of guilt.

He understands that they are justly condemned for their crimes, while Jesus is innocent.

More deeply, this verse reflects an understanding of the reverence one should have for God and righteous judgment.

Top Rated Luke Books

Historical Context

The Gospel of Luke was written in a context where the early Christian community sought to understand and recount the life, death, and resurrection of Jesus.

Luke’s Gospel is particularly attentive to themes of forgiveness, repentance, and the universality of Jesus' message.

The historical context of Roman crucifixion was brutal and was reserved for the most heinous criminals.

That Jesus was crucified between two thieves highlights the profound injustice of His death while simultaneously portraying the universal reach of His grace.

Theological Insights

This verse has significant theological implications.

For conservatives or traditionalists, this may be a reflection of the just judgment of God and the need for personal repentance.

Jesus is seen as the righteous sufferer who, even in His last moments, can offer salvation to those who recognize Him as Lord.

Liberal theologians might emphasize the social injustice of the crucifixion and argue for a Christ who aligns with the marginalized.

Both perspectives see in the penitent thief an example of humility and recognition of one's sins – a model for conversion and belief in Christ.

Practical Applications

Practically, this verse can serve as a reminder to not judge others harshly, but to reflect on one's own life before God.

It suggests the importance of self-examination and humility, as well as the possibility of redemption. It encourages believers to approach God with a contrite heart, acknowledging their failings and fearing God with the respect He deserves, even in difficult circumstances.

Cross-References

Matthew 27:38-44: The account of the two thieves and their interaction with Jesus in the Gospel of Matthew.
Mark 15:27-32: Mark’s parallel account of the crucifixion scene.
Psalms 86:5: A verse on God’s forgiveness and willingness to forgive those who call upon Him.
Luke 18:13: The Parable of the Pharisee and the Tax Collector, where the tax collector similarly asks God for mercy acknowledging his sin.

Language Study

The key phrase in the original Greek is "οὐδὲ φοβῇ σὺ τὸν θεόν" ("oude phobei sy ton theon"), which can be translated as "Do you not even fear God?" The verb φοβῇ (phobei) from φοβέω (phobeo) means "to fear" or "to be afraid," which in this context is referring to having a reverential awe of God's authority and power.

The rhetorical question suggests the thief expects that anyone in their situation would naturally fear God, yet his fellow criminal seems not to.

Cultural and Religious Comparisons

In many ancient cultures, reverence for the gods or the divine was expected, especially in moments of mortality, as facing one's death.

The concept of fearing a deity can be found in various religious traditions as a way of acknowledging the power and majesty of the divine. For instance, in Ancient Greek religion, hubris against the gods was considered a grave sin that could invite divine punishment.

Scientific Perspectives

From a scientific perspective, discussions of fearing God or divine judgment do not readily align with empirical methodologies.

However, there are psychological studies on the impact of religious beliefs on moral behavior, fear responses, and social structures. Fear of God might be understood within a framework of how religious beliefs shape human behavior and provide a moral compass.

Commentaries

Various biblical scholars and theologians have offered interpretations of Luke 23:40:

John Calvin suggests that this passage demonstrates true repentance and faith as shown by the thief acknowledging the justice of God despite his own suffering.
William Barclay notes the power of Jesus’ presence and the way it provokes a moral awakening in one of the thieves.
Joel B.

Green, in his commentary on Luke, remarks upon the inclusivity of the Gospel message, as even one as marginalized as a condemned criminal is not beyond the reach of Jesus' saving act.

Luke 23

Luke 23

What does Luke 23:40 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 23:40 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?