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 23:54 mean?

Explanation

This verse found in Luke 23:54 refers to the time immediately following the crucifixion of Jesus.

The "preparation" mentioned here is a reference to the day before the Sabbath, during which Jews would prepare for the day of rest by completing tasks that would not be permissible to perform on the Sabbath due to religious laws.

In the Jewish tradition, the Sabbath begins at sundown on Friday and ends at sundown on Saturday.

Thus, the verse is essentially indicating that Jesus was crucified on what we would now consider to be a Friday, with the Sabbath (a day of holy rest) quickly approaching. Since work is prohibited on the Sabbath, there was urgency to complete the burial processes for Jesus before sundown.

The deeper meaning often derived from this verse is the significance of Jesus' death occurring right before the Jewish Sabbath, emphasizing the dawn of a new covenant and rest for believers through the death of Christ, which some compare to a deeper spiritual rest symbolized by the Sabbath.

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Historical Context

During the time when the Gospel of Luke was written, the Jewish people had very strict observance of the Sabbath, which was a weekly day of rest starting at Friday evening and ending at Saturday evening. All regular work would cease to give time for rest and worship.

The term "preparation" refers to the day leading up to the Sabbath, where people would make necessary preparations so that they could rest according to the commandment (Exodus 20:8-11).

In the context of Jesus’ crucifixion, his body needed to be taken down from the cross and buried before the Sabbath began, according to Jewish customs.

This was a significant concern for those who followed Jesus, as leaving the body on the cross during the Sabbath would have been seen as a desecration of the holy day.

Theological Insights

From a Christian theological perspective, this verse is significant in several ways. It underscores the fulfillment of Old Testament prophecy regarding the Messiah's death, as the burial needed to occur before the Sabbath in accordance with Jewish law.

Additionally, theologically, some see the Sabbath rest as a symbol of the rest and salvation provided through Jesus' sacrificial death.

Some theories also posit that the timing serves to illustrate a transition from the Old Covenant's legalistic rigor to the New Covenant's grace, inaugurated through Jesus’ death and resurrection.

Different denominations may interpret this passage through various theological lenses; for example, Seventh-day Adventists might emphasize the continued importance of Sabbath observance while other Christian groups may instead focus on the Sabbath rest being a representation of spiritual rest in Christ.

Practical Applications

A practical application of this verse can be the idea of preparation for the spiritual Sabbath rest that believers partake in through Christ. It can also emphasize the importance of respect for religious traditions and timely completion of tasks.

In a more general sense, the principle of setting aside time for rest and reflection in the midst of a busy life may be drawn from this passage, regardless of religious background.

Cross-References

Exodus 20:8-11 - "Remember the sabbath day, to keep it holy."
Mark 15:42 - "And now when the even was come, because it was the preparation, that is, the day before the sabbath,"
John 19:31 - "The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away."

Language Study

In the original Greek text, the word used for "preparation" is παρασκευή (paraskeuē), signifying the day or time of preparation before an event, commonly used to represent Friday, the day before Sabbath.

The phrase "the sabbath drew on" contains the Greek verb ἐπέφωσκεν (epephōsken), which describes the approach of something, in this case, the onset of the Sabbath.

Cultural and Religious Comparisons

While Luke 23:54 directly pertains to Jewish customs at the time, the notion of a preparation day before a day of rest is not unique to Judaism.

Many cultures and religions have concepts of preparation for holy days or days of rest. For example, in Islam, Friday is considered a day of gathering and prayer, and while not the same as Jewish Sabbath, it carries its own preparatory measures.

Scientific Perspectives

This verse doesn't directly intersect with scientific understandings, as it describes a cultural religious practice.

However, it does coincide with the concept of circadian rhythms and the rest-activity cycle, recognizing the need for regular periods of rest within a weekly cycle for maintaining health and well-being, which is supported by modern sleep science.

commentaries

Biblical scholars and commentators have looked at Luke 23:54 and offered various insights.

Some emphasize the historical accuracy and attention to cultural detail Luke provides as it reflects the urgency of Christ's followers to bury Jesus according to Jewish law.

Others see in this verse a typological symbolism where Jesus’ rest in the tomb during the Sabbath foreshadows the believers' rest in Him.

There are also discussions on the practical implications for observing Sabbath rest among contemporary Christians.

Critics might point out that this close attention to detail serves to harmonize the event of Jesus' death with Jewish customs and to present a theologically coherent narrative in light of early Christian beliefs.

Luke 23

Luke 23

What does Luke 23:54 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 23:54 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?