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 23:16 mean?

Explanation

The verse [I will therefore chastise him, and release him.], found in Luke 23:16, is part of the narrative describing Jesus' trial before Pontius Pilate. In this specific verse, it is Pilate speaking, expressing his conclusion that, after examining Jesus, he has found no cause for death.

However, as a compromise to the clamoring crowd demanding Jesus' crucifixion, he proposes a chastisement, likely a beating or scourging, followed by releasing Him.

This reflects Pilate's attempt to appease the crowd while acknowledging Jesus' innocence.

The deeper meaning revolves around the question of justice and the tension between maintaining peace and delivering truth.

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Historical Context

The historical setting of this verse is during the final days of Jesus' life, around 30-33 AD, in Jerusalem under Roman rule.

Jesus had been arrested by Jewish religious leaders who were threatened by His teachings and influence, subsequently turning Him over to the Roman authorities, claiming He was a political insurgent.

At the time, Roman procurators like Pilate had the authority to order executions and were often concerned with maintaining civil order, especially during crowded events like the Passover when the events of Christ's trial occurred.

Theological Insights

Theologically, this verse carries several insights:

Pilate's declaration of Jesus' innocence is seen as a fulfillment of Old Testament prophecies that the Messiah would be without sin or blemish.
The proposed chastisement can be seen as a symbol of the suffering that Jesus had to endure for the salvation of humanity.
This verse underscores the idea that sometimes human judgments and solutions to problems conflict with divine justice.
From a Christian viewpoint, it highlights Christ's role as a substitute, taking on punishment on behalf of others despite His innocence.

Practical Applications

Practically, this verse serves as a reminder that:

True justice may require personal sacrifice, and sometimes standing for what is right might not be the easiest path.
Those in authority have to balance the demands of the many with what is right and fair, often navigating complicated political and social pressures.
Humanity often seeks to solve problems with insufficient solutions that do not address the heart of the issue.

Cross-References

John 19:1 – "Then Pilate therefore took Jesus, and scourged him."
Matthew 27:24 – "When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it."
Isaiah 53:5 – "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed."
Acts 3:13-14 – "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go."

Language Study

In the original Greek text, the term translated as "chastise" is παιδεύω (paideuō), which can mean to instruct, train, educate, or by implication, to discipline or correct through punishment.

The decision to "release" or ἀπολύω (apoluō) indicates to set free or let go.

Studying these key terms provides a clearer picture of Pilate's intentions: to discipline Jesus in a manner he hoped would satisfy the crowd's anger yet also set Him free, avoiding an unjust execution.

Cultural and Religious Comparisons

In the context of other ancient cultures and religions, practices of chastisement and scapegoating are not uncommon.

Many cultures practiced corporal punishment as a form of discipline, and the concept of an innocent subject taking on the suffering or sins of a community aligns with practices seen in various sacrificial systems.

Scientific Perspectives

The scientific perspectives mainly deal with understanding the psychological and social dynamics in play with crowd behavior, the stress of leadership and decision-making under pressure, and the impact of physical chastisement on the human body.

Modern psychology could explain Pilate’s actions as an attempt to manage crowd control and prevent riots, a common concern for leaders throughout history.

Commentaries

Various Biblical scholars and theologians offer different interpretations of this verse.

Conservative commentators may focus on the fulfillment of prophecy and the divine plan evident in these events.

Others might analyze Pilate's political motivations and his attempt to navigate a no-win situation.

Additionally, commentary often reflects on the injustice of the trial and how it serves as a prelude to the sacrifice Jesus was about to make for humanity's salvation.

Luke 23

Luke 23

What does Luke 23:16 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 23:16 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?