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 23:51 mean?

Explanation

Luke 23:51 provides information about a man named Joseph of Arimathaea.

It tells us that he did not agree with the decision and actions of the Jewish council in condemning Jesus.

The "counsel and deed of them" likely refers to the Sanhedrin’s role in the arrest and subsequent handover of Jesus to the Roman authorities for crucifixion.

Joseph is described as someone originating from Arimathaea, which is thought to be a town in Judea.

The verse also points out his personal piety and hope, as he "waited for the kingdom of God," indicating that he was a devout Jew who looked forward to the eschatological fulfillment promised throughout Hebrew scriptures.

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Historical Context

At the time Luke's Gospel was written, which scholars generally date between 80 and 110 AD, the early Christian community was looking back at the events surrounding Jesus' death and how different people reacted to it.

Arimathaea is not widely mentioned outside the context of Joseph but is believed to be a real location within Judea.

The Sanhedrin was the supreme religious body in Judea responsible for Jewish law.

They found Jesus to be a threat to their authority and sought his execution.

Joseph of Arimathaea is a character who goes against this established authority by dissenting from their actions and seeking to honor Jesus after his death by arranging for his burial.

Theological Insights

From a theological standpoint, the actions of Joseph of Arimathaea offer a contrast to the hostilities Jesus faced.

His dissent from the Sanhedrin's decision and his act of burying Jesus align with Christian virtues such as courage, respect for the dead, and righteousness.

His anticipation of the "kingdom of God" aligns with the Christian belief in Jesus' role in ushering in this kingdom.

Therefore, Joseph's actions are seen as a foreshadowing of the Christian community's faith and practices.

Practical Applications

This verse inspires individual moral courage and integrity.

It suggests the value of standing against popular opinion or authority when it conflicts with one's ethical convictions.

Furthermore, it prompts believers to actively work towards what they anticipate in faith, much like Joseph awaiting the kingdom of God and honoring Jesus despite the risks involved.

Cross-References

Mark 15:43: "Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus."
John 19:38: "And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave.

He came therefore, and took the body of Jesus."

Isaiah 53:9: "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

Key words in the original Greek text of Luke 23:51 include:

"συγκατατεθειμένος" (sugkatatetheimenos) - "had not consented," connoting a lack of agreement or cooperation.
"βουλή" (boulē) - "counsel," often used to describe a deliberative body like the Sanhedrin.
"πόλις" (polis) - "city," indicating Joseph's place of origin, Arimathaea (Arimathea).
"προσδεχόμενος" (prosdechomenos) - "waited," implying expectant hope or anticipation.

Cultural and Religious Comparisons

The honoring of the dead and burial practices were important in Jewish culture, as they are in many others. Joseph's actions mirror the ancient values of burying the dead with dignity.

Additionally, in the context of other Mediterranean religious practices of the time, an honorable burial was often seen as essential for the afterlife journey.

Scientific Perspectives

This verse does not directly intersect with scientific perspectives.

However, the historical study of ancient burial practices and locations touches on archaeology and anthropology. These fields could help provide insight into the burial methods of the time and the likely location of Arimathaea.

Commentaries

Biblical scholars often comment on the courage and faith of Joseph of Arimathaea, his outlying status in the council, and his secret discipleship. They debate the precise location of Arimathaea and the specifics of Jewish burial practices.

Some theologians also explore the significance of Joseph's actions in the context of God's plan for redemption and symbolism in the death and resurrection of Jesus.

Luke 23

Luke 23

What does Luke 23:51 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 23:51 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?