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 23:41 mean?

Explanation

Luke 23:41 is a part of the exchange between two criminals crucified alongside Jesus Christ.

This specific verse is spoken by one of the criminals, often referred to as the penitent or repentant thief, acknowledging his own guilt and the righteousness of Jesus’ innocence.

He confesses that the punishment he and the other criminal are enduring is deserved because of their actions.

However, he also asserts that Jesus has done nothing to warrant such punishment.

The verse highlights themes of justice, recognition of sin, and the innocence of Jesus.

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Historical Context

The verse is set during the crucifixion of Jesus Christ, a pivotal event in Christian tradition.

Crucifixion was a method of capital punishment used widely in the Roman Empire for slaves, revolutionaries, and the worst of criminals.

The gospels narrate that Jesus was crucified at Golgotha (place of the skull) outside Jerusalem.

His crucifixion took place alongside two other individuals, who were also sentenced to death.

The conversation between Jesus and the two criminals unfolds in this context of Roman execution.

Theological Insights

Theologically, this verse encapsulates the recognition of Jesus as sinless, a central tenet in Christian doctrine.

Furthermore, it presents the concept of divine justice versus human justice.

The repentant thief recognizes the divine innocence of Jesus despite the flawed human judgment that led to his crucifixion.

This passage has also been interpreted to demonstrate the availability of salvation, as the repentant thief is seen to be promised paradise by Jesus in the subsequent verse (Luke 23:43).

It shows that even at the point of death, faith in Jesus' righteousness and his ability to save is what matters for salvation, regardless of past sins.

Practical Applications

The practical applications of Luke 23:41 involve introspection and the admission of wrongdoing. It encourages individuals to take responsibility for their actions, seek forgiveness, and understand that it is not too late to turn towards righteousness.

The verse also serves as an example for people to recognize and stand against injustice, even in difficult circumstances. It encourages empathy, promoting an ethos of understanding rather than judgment.

Cross-References

"For all have sinned, and come short of the glory of God;" (Romans 3:23)
"He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as the sheep before her shearers is dumb, so he openeth not his mouth." (Isaiah 53:7)
"Who did no sin, neither was guile found in his mouth:" (1 Peter 2:22)
"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John 1:9)
"Verily I say unto thee, To day shalt thou be with me in paradise." (Luke 23:43)

Language Study

In the original Greek text, the word for "justly" is "δίκαια" (dikaia), meaning righteously or deservedly, indicating that the punishment is appropriate for the deeds committed.

The word for "deeds" is "πράξεων" (praxeon), referring to actions or practices, emphasizing the criminal's past actions leading to his punishment.

"Amiss" translates from "ἀτόπον" (atopon), which can mean out of place, improper, or wicked, applying to acts deserving condemnation. The thief's statement is direct, using straightforward language to draw a distinction between his and the other criminal's guilt and Jesus' innocence.

Cultural and Religious Comparisons

In many ancient myths and cultures, there are stories of heroic figures unjustly punished or sacrificial figures who die to benefit others. Similar figures can be found in Greek, Norse, and other mythological traditions.

However, the Christian perspective of Jesus' crucifixion is unique in that it centers on the atoning aspect of his death and the notion of the Messiah being without sin.

Scientific Perspectives

The verse itself does not directly address scientific understandings, but the act of crucifixion can be examined through historical and medical lenses. Historians and archaeologists have studied the Roman practice of crucifixion, corroborating biblical descriptions with their findings.

From a medical perspective, scholars have explored the physiological effects of crucifixion on the human body to better understand the suffering depicted in the biblical narrative.

Commentaries

Various experts and biblical commentators have offered their perspectives on Luke 23:41.

According to Matthew Henry's Concise Commentary, the repentant thief is seen as passing a just sentence upon himself, recognizing his own sin.

Meanwhile, John Gill's Exposition of the Bible notes how this acknowledgment differentiates him from the other thief, gaining him Jesus’ promise of paradise.

Other commentators focus on the theological implications of Jesus' innocence, such as the commentary by Barnes' Notes on the Bible, which elaborates on the idea of Jesus being sinless and thus not deserving of punishment, highlighting the injustice of the crucifixion.

Luke 23

Luke 23

What does Luke 23:41 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 23:41 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?