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 23:52 mean?

Explanation

Luke 23:52 refers to the actions of a man named Joseph of Arimathea immediately following the crucifixion of Jesus Christ.

Joseph, a member of the Jewish council known as the Sanhedrin, had not consented to the decision and actions that led to Jesus' crucifixion.

He went to Pilate, the Roman governor, to request the body of Jesus for burial.

This act is significant both in terms of respect for the deceased, as Jewish custom dictated prompt burial, and as a demonstration of Joseph’s courage and reverence for Jesus, given that he was a member of the council that had condemned Jesus.

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Historical Context

During the Roman occupation of Judea in the first century, crucifixion was a common form of execution for those deemed criminals or political rebels.

The bodies of the crucified were typically left hanging as a deterrent to others, but Roman law allowed for family members or interested parties to request the body for burial.

Jewish customs also required that the body be buried before sundown on the day of death, especially with the approach of the Sabbath or a high holy day like Passover. Joseph of Arimathea's request to Pilate reflects both the Roman and Jewish practices of that time.

Theological Insights

From a theological point of view, Joseph's actions highlight several key themes. First, Joseph of Arimathea's courage to approach Pilate underscores the importance of devotion and bravery in the face of adversity.

Additionally, him requesting Jesus’ body might be seen as an act of discipleship, which sets an example for caring for the community and honoring the deceased.

Theologically, the proper burial of Jesus by a respected council member also prefigures Jesus' royal dignity and serves as a fulfillment of prophecy concerning the Messiah's burial.

Practical Applications

This verse offers numerous practical applications for daily living, including the value of respect for the dead and the care for their proper burial.

It also serves as an example of courage in the practice of one’s faith, by showing that sometimes faith requires taking risks and acting against social or political norms.

Moreover, it implies the importance of making amends or doing right by others, even after their death.

Cross-References

Matthew 27:57-60: "When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple: He went to Pilate, and begged the body of Jesus.

Then Pilate commanded the body to be delivered."

Mark 15:42-46: "And now when the even was come, because it was the preparation, that is, the day before the sabbath, Joseph of Arimathaea... went in boldly unto Pilate, and craved the body of Jesus."
John 19:38-42: "And after this Joseph of Arimathaea... besought Pilate that he might take away the body of Jesus: and Pilate gave him leave."

Language Study

In the Greek original text, the word "ᾐτήσατο" (ētēsato), translated as "begged" or "asked for," is derived from "αἰτέω" (aiteó), meaning "to ask, request, or demand." This reflects the nature of Joseph's approach to Pilate, it was a significant request that involved both boldness and humility.

The term "σῶμα" (sōma) means "body," emphasizing the physical reality of Jesus' human death and the personal risk Joseph took in dealing with the body of an executed man.

Cultural and Religious Comparisons

In ancient cultures, burial practices were often reflective of one's status or crime.

In Greek mythology, for instance, denial of proper burial was considered a dishonor, as seen in the story of Antigone who defies the king's order not to bury her brother.

Similarities can be drawn between Joseph of Arimathea's actions and other righteous figures in mythology who risk themselves to honor the dead.

Scientific Perspectives

While there is no direct scientific discourse relating to this specific verse, archaeological studies give us insights into ancient burial customs and practices, allowing a better understanding of the significance of the actions of Joseph.

They also provide context for the conditions surrounding crucifixion and burial in the first century, thus enriching our understanding of the historical and cultural setting of the episode.

Commentaries

Biblical scholars and commentators have offered various perspectives on this verse.

Some focus on Joseph's secret discipleship, emphasizing Jesus' influence even among the Jewish leaders. Others note the political and social risk that Joseph took in approaching Pilate, as taking care of Jesus' body could associate him with a condemned man.

Commentators also discuss the fulfillment of prophecy in Jesus’ burial and how Joseph's actions serve as an important link in the events of the passion and resurrection narratives.

Luke 23

Luke 23

What does Luke 23:52 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 23:52 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?