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 23:7 mean?

Explanation

Luke 23:7 refers to the moment during the trial of Jesus before Pontius Pilate when Pilate learns that Jesus is a Galilean.

This detail is significant because Galilee was under the jurisdiction of Herod Antipas, the tetrarch of Galilee and Perea, not Pilate who was the Roman governor of Judea.

Discovering this, Pilate decides to send Jesus to Herod, who was in Jerusalem at the time (likely for the Passover festival).

This act is part of the legal process leading up to the crucifixion of Jesus.

Pilate, having no clear charge against Jesus that would warrant Roman punishment, seems eager to shift responsibility to Herod.

It suggests political maneuvering and Pilate’s reluctance to make a decision regarding Jesus’ fate.

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Historical Context

At the time of Jesus, the region now known as Israel and Palestine was divided into several jurisdictions under Roman rule.

Judea was governed by Pontius Pilate, a Roman prefect, while Galilee was governed by Herod Antipas, the son of Herod the Great.

Herod Antipas had the title of tetrarch, which means "ruler of a quarter," and his jurisdiction included Galilee, where Jesus had conducted much of his ministry.

The reference to Herod being in Jerusalem at that time for the Passover, a major Jewish festival, indicates that the events described in Luke 23:7 occurred around this religious celebration, which was one reason so many were gathered in the city, including both Jewish authorities and Roman officials.

Theological Insights

From a theological perspective, Luke 23:7 demonstrates the fulfillment of prophecy and the sovereignty of God.

Many theologians and biblical scholars note that the events leading up to the death of Jesus are in accordance with divine plan as foretold in the Hebrew Scriptures (Old Testament).

The transfer of Jesus from Pilate to Herod and then back to Pilate is seen as part of the foreordained path to the crucifixion, highlighting that no earthly authority could alter God's salvific purposes through Jesus' sacrificial death.

Practical Applications

The practical applications of Luke 23:7 can be interpreted in several ways.

One might be the understanding of compliance with political and legal processes, even in the face of injustice.

Jesus' willingness to be brought before Herod signifies respect for authority and the legal structure of the day.

For individuals today, it can serve as a reminder about the importance of responding to authority with dignity and integrity, trusting in God's ultimate justice and plans, even in difficult circumstances.

Cross-References

Matthew 27:2: "And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor."
Luke 23:11-12: "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."

Language Study

The original Greek term for "jurisdiction" in Luke 23:7 is "ἐξουσία" (exousia), which can mean authority, jurisdiction, or power. This term is significant because it denotes the legal authority Herod had over the region of Galilee.

The phrase "he sent him to Herod" uses the Greek verb "ἀναπέμπω" (anapempo), which means "to send up" or "to send back." This is a legal term referring to the transfer of a person from one authority to another.

Cultural and Religious Comparisons

In the cultural and religious context, the Roman practice of having local client kings, like Herod Antipas, was common in the ancient world.

These client kings had their authority because of the Roman Empire, and they often had to navigate the complexities of serving two groups: their own people and the Roman authorities.

This is somewhat comparable to other ancient systems where regional rulers were subject to an emperor or overarching authority, such as in the Persian or Babylonian empires.

Scientific Perspectives

The verse in question does not directly engage with scientific perspectives, as it is primarily a narrative detail relating to jurisdictional governance and political maneuvering.

There are no direct claims about natural phenomena or scientific concepts that require examination from a scientific viewpoint.

Commentaries

Biblical scholars and commentators have various thoughts on Luke 23:7:

Some commentaries focus on the political shrewdness of Pilate in his attempt to avoid making a decision regarding Jesus.
Others emphasize the trial before Herod as a moment of mockery and ridicule for Jesus, underscoring his humility and suffering.
Many note that Luke is the only Gospel writer to mention Jesus being sent to Herod, highlighting Luke's interest in the legal and political dimensions of Jesus' trial.
Some commentators also point out that through this interaction between Pilate and Herod, the two rulers moved from a position of enmity to friendship, as described in subsequent verses, possibly because they found common ground in their perplexity over how to handle the situation with Jesus.

Luke 23

Luke 23

What does Luke 23:7 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 23:7 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?