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 23:5 mean?

Explanation

The verse Luke 23:5 describes the intensifying accusations levied against Jesus by his opponents before Pontius Pilate.

In this verse, the accusers claim that Jesus is inciting the people by spreading his teachings throughout Judea, starting from Galilee and reaching the current location, which is Jerusalem.

They are accusing Jesus of causing social unrest and possibly unsettling the established political and religious order.

The accusation of him being a figure who "stirreth up the people" implies subversion and rebellion, serious charges in a Roman-occupied territory concerned with maintaining order and quelling any hint of insurrection.

This implies that Jesus’ ministry had a significant social impact and the authorities were feeling threatened by his influence.

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Historical Context

The verse is situated in the Passion narrative, during the trial of Jesus before Pilate, who was the Roman governor of Judea at the time.

Jesus had been arrested after the Last Supper and was brought before the Sanhedrin, the Jewish ruling council.

Unable to legally execute someone, the Jewish leaders handed Jesus over to the Romans, framing their charges in a way that might incite Roman concern.

Galilee, mentioned in the verse, was known for its resistance to Roman rule and the diversity of its population.

The volatility of the region might have foregrounded Pilate’s concerns about anyone accused of stirring people there.

Theological Insights

Different theological viewpoints may extract varied insights from this verse.

From a Christian perspective, the accusations fulfill prophecy about the suffering Messiah – Isaiah 53 speaks of the rejected and afflicted servant.

There is also theological significance in Jesus' all-Judean ministry, as it suggests he is the Messiah for all Jewish people and not just a local religious teacher.

Furthermore, the claim of stirring people could be seen as a testament to the transformative power of Jesus' teachings.

Practical Applications

Practically speaking, this verse could be interpreted as an encouragement for believers to openly share their faith, regardless of societal opposition. It also serves as a reminder for Christians to remain steadfast in their convictions, even in the face of false accusations.

In a broader sense, the verse challenges individuals to reflect on how their actions and beliefs impact society and to consider standing up for what they perceive as truth, even if it may disrupt societal status quo.

Cross-References

John 11:48 - "If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation."
Acts 5:36-37 - "For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought."
Acts 13:50 - "But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts."

Language Study

The key phrase in this verse is "He stirreth up the people" (Greek: ἀνασείω τὸν λαόν - anaseio ton laon), where "anaseio" implies shaking up, unsettling, or exciting.

It denotes a disturbance of the status quo.

Another important term is "teaching" (Greek: διδάσκων - didaskon), which suggests the methodical, continuous imparting of Jesus' message.

Cultural and Religious Comparisons

This accusation against Jesus can be understood in light of other ancient cultures where figures claiming to have divine authority were often seen as threats to the ruling powers.

For instance, Socrates was accused of corrupting the youth of Athens with his teachings and faced execution for his influence.

In terms of religious interpretations, parallels can be drawn with prophets in the Old Testament, such as Jeremiah, who were also accused of stirring up the people against the established order for following their divine calling.

Scientific Perspectives

Modern sociopolitical studies might interpret Jesus’ influence as a form of social movement.

Scientists in the fields of sociology and psychology might analyze the mechanisms of how new ideas can challenge existing structures and incite change.

From this viewpoint, Jesus can be seen as a change agent whose teachings had the potential to alter the social fabric of the time.

Commentaries

Biblical scholars have varying interpretations of this verse.

Some focus on the accusatory nature of the Jewish leaders, suggesting that their real concern was maintaining their power and influence, rather than any genuine fear of sedition. Others see this as an early glimpse of the widespread impact Jesus' ministry would eventually have.

Commentators like Matthew Henry point out that this verse highlights the universality of Jesus' mission, and his willingness to reach out even to regions that were viewed with suspicion by the religious elite of Jerusalem.

Luke 23

Luke 23

What does Luke 23:5 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 23:5 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?