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 23:18 mean?

Explanation

Luke 23:18 describes the moment during Jesus Christ's trial before Pontius Pilate when the assembled crowd chose to release a prisoner named Barabbas in place of Jesus.

It conveys the crowd's unanimous and vociferous rejection of Jesus and their preference for the freedom of Barabbas, who is identified in other gospels as a robber, insurgent, and murderer.

This choice occurs during the Festival of Passover, where it was a tradition for the Roman governor to release a prisoner chosen by the Jewish populace.

On a literal level, this verse straightforwardly reports the crowd demanding the release of one criminal and the execution of Jesus.

On a deeper, theological level, the choice of Barabbas over Jesus symbolizes a rejection of Jesus as the Messiah and shows a preference for a political rebel, which could represent the societal values at the time or the misunderstanding of Jesus's kingdom as spiritual, not political.

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Historical Context

This verse is set during the period when Judea was a Roman province governed by prefects or procurators appointed by the Roman Emperor.

Pilate's rule (26–36 AD) was marked by tension between the Roman authorities and the Jewish population.

The Passover was a time of heightened nationalistic feeling, as it commemorated the Israelites' liberation from Egyptian bondage.

The release of a prisoner could have been an act by Pilate to appease the population and keep the peace during a volatile festival.

Theological Insights

From a Christian theological perspective, the choice of Barabbas is integral to the unfolding of salvation history. Where Barabbas represents the sinners deserving of death and punishment, Jesus is seen as the sinless substitute taking his place.

In another reading, some theologians view this as indicating the flawed human condition, choosing a violent revolutionary over the Prince of Peace.

From a Judaic or skeptical viewpoint, this incident might be seen as a literary construct to illustrate the rejection of Jesus by his own people, thus symbolizing a spiritual and leadership shift from Judaism to Christianity.

Practical Applications

This verse can serve as a cautionary reflection on the choices people make between what is righteous and what is easy or politically expedient. It encourages individuals to consider how they may be swayed by the crowd rather than standing for what is just and true.

The concept of Jesus substituting for Barabbas can also inspire charitable actions, forgiveness, and self-sacrifice.

Cross-References

Matthew 27:20 - "But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus."
Mark 15:11 - "But the chief priests moved the people, that he should rather release Barabbas unto them."
John 18:40 - "Then cried they all again, saying, Not this man, but Barabbas.

Now Barabbas was a robber."

Language Study

In the original Greek text, "ἀνέκραγον δὲ πάντες ἅμα λέγοντες, "Άρον τοῦτον, καὶ ἀπόλυσον ἡμῖν Βαραββᾶν" (anekragon de pantes hama legontes, "Aron touton, kai apoluson hēmin Barabban"), the key phrases are "ἀνέκραγον" (anekragon, "they cried out") which emphasizes the forcefulness and unison of the crowd's shout, and "άρον" (aron, "away with") meaning "get rid of" or "remove," signifying the crowd's intense desire to dispose of Jesus and free Barabbas. "Βαραββᾶν" (Barabban) could be derived from Aramaic, meaning "son of the father," adding an ironic twist, as the crowd chose the son of an earthly father over Jesus, often referred to as the Son of the Heavenly Father.

Cultural and Religious Comparisons

The practice of releasing a prisoner during a festival is not well-documented outside the gospel accounts, so it is difficult to compare directly with other ancient practices.

However, the concept of a scapegoat or substitute is found in many cultures and religions, such as the Yom Kippur practice in Judaism where a goat is symbolically burdened with the sins of the people and sent away.

Scientific Perspectives

Scientific perspectives do not directly apply to this verse as it deals with historical events, societal choices, and beliefs rather than empirical observations.

However, psychological studies of crowd behavior can provide insight into how group dynamics might contribute to decisions like the cry to release Barabbas and crucify Jesus.

commentaries

Different biblical scholars and commentators offer varied insights on this passage:

Some have suggested that the release of Barabbas over Jesus was instigated by the religious leaders who feared Jesus's growing influence.
Commentators like William Barclay noted the tragedy of the crowd's decision to prefer a notorious criminal over an innocent man and the wider implications this has for understanding Jesus's mission and sacrifice.
Other scholars have debated the historical accuracy of the prisoner release tradition, while the majority view it as a historical event recorded in all four gospels.
For theological commentators, such as John Calvin, this verse exemplifies divine providence – Jesus was destined to die for humanity's sins, and the crowd's choice fulfilled that purpose.

Luke 23

Luke 23

What does Luke 23:18 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 23:18 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?