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 23:50 mean?

Explanation

Luke 23:50 introduces us to a character named Joseph from the Judean town of Arimathea.

He is described as a "counsellor," which would suggest he held a position in the Jewish council, likely the Sanhedrin, which was the ruling body of the Jews.

The text tells us that he was "a good man, and a just" indicating his moral integrity and righteousness.

This character is noteworthy because he is about to play a critical role in the events following the crucifixion of Jesus, which is within the context of Luke's account of Jesus' death and burial.

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Historical Context

During the time Luke's Gospel was written, the Sanhedrin had significant influence over Jewish legal and religious matters.

It was made up of priests, elders, and scribes.

Being a member of the Sanhedrin meant that Joseph was a respected figure in society.

The Gospel of Luke was likely written between 50 and 60 years after the events it describes, at a time when the early Christian community was seeking to understand and articulate its beliefs in the context of its Jewish heritage and amid the broader Hellenistic culture.

Theological Insights

Joseph's actions are highly significant from a theological standpoint.

Firstly, Joseph is presented as a just and pious believer who does not consent to the council's plan and action against Jesus, implying his sympathy for Jesus' mission or at least his opposition to the injustice he perceived in the proceedings.

Secondly, his role in requesting Jesus' body (which is not detailed in this specific verse but is crucial to his character) and providing his own tomb for Jesus' burial is viewed by Christians as fulfillment of prophecy (Isaiah 53:9) and a testament to Jesus' high honor despite his crucifixion, a death typically reserved for the lowest criminals.

Practical Applications

Joseph of Arimathea's example can inspire believers to exemplify kindness, justice, and courage in their lives. Despite his status and the potential risks associated with dissenting from the Sanhedrin's actions against Jesus, Joseph shows a commitment to what is right.

Thus, Christians may be encouraged to take a stand for their beliefs and perform acts of mercy irrespective of personal cost or public opinion.

Cross-References

Matthew 27:57-60: Provides details of Joseph of Arimathea's actions in the burial of Jesus.
Mark 15:42-46: Another account of Joseph's request to Pilate for Jesus' body and his role in the burial.
John 19:38-42: Describes Joseph of Arimathea as a secret disciple of Jesus and his participation in the burial.
Isaiah 53:9: Prophecy considered by Christians to be fulfilled by Joseph of Arimathea's actions: "And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth."

Language Study

In the original Greek text, Joseph is called a "βουλευτής" (bouleutēs), which indicates that he was a member of the council or Sanhedrin.

The terms "ἀγαθός" (agathos) and "δίκαιος" (dikaios) refer to being "good" and "just" respectively. Agathos often implies goodness in the sense of being beneficial, while dikaios suggests righteous or upright, conforming to God's standards and laws.

Cultural and Religious Comparisons

Joseph of Arimathea is notable for his display of respect towards the dead, a practice that has parallels in many ancient cultures.

For instance, in ancient Egypt, proper burial rites were believed necessary for a soul's peaceful journey into the afterlife.

In the Jewish tradition, burying the dead is considered a "chesed shel emet" (true loving-kindness), as it is a service provided without expectation of repayment.

Joseph's actions are also significant for early Christian claims of Jesus' honorable burial, in contrast to Roman practices of leaving crucified persons unburied as a form of disgrace.

Scientific Perspectives

The scientific study of ancient burial practices can provide context to understand the significance of Joseph's actions. Archaeology can give insight into how the tombs of the period were constructed and where they were typically located.

However, such scientific perspectives do not directly validate or disprove the biblical account; rather, they offer background information on the cultural and historical practices of the time.

commentaries

Biblical scholars and theologians present varied insights about Joseph of Arimathea:

Some suggest Joseph may have been a secret disciple of Jesus who feared reprisal from other Jewish leaders if he expressed his allegiance openly.
Others focus on his wealth and status, indicating that by offering his own tomb for Jesus' burial, Joseph made a significant sacrifice, both financially and socially.
Many commentaries highlight the courageous and compassionate nature of Joseph's actions, portraying him as an example of piety and righteousness.

Overall, Joseph is generally seen as a positive figure in the Gospel narratives who honored Jesus in death and courageously stepped forth to ensure a proper burial.

Luke 23

Luke 23

What does Luke 23:50 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 23:50 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?