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 23:32 mean?

Explanation

Luke 23:32 refers to the event recorded in the Christian New Testament where Jesus Christ is led to the place of His crucifixion, called Calvary or Golgotha.

Alongside Him, two other individuals, described as "malefactors," which means criminals or evildoers, are also being led out to be executed.

This particular verse highlights that Jesus was not alone in being sentenced to death; He was counted among criminals, despite the Gospels making it clear that Jesus was innocent of any crime deserving death.

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Historical Context

The verse is set within the historical context of Roman-occupied Judea during the 1st century.

Crucifixion was a common form of Roman capital punishment, reserved for slaves, pirates, and enemies of the state, and was designed to be a humiliating and torturous method of execution.

The presence of the two malefactors indicates that the Romans were conducting multiple executions on that day, and it was not unusual for multiple crucifixions to occur simultaneously.

Theological Insights

From a theological perspective, this verse is loaded with significant implications.

In Christian theology, it reinforces the concept of Jesus as the innocent suffering servant prophesied in Isaiah 53, who is numbered with the transgressors.

Also, this event fulfills the prophecy of Isaiah 53:12 ("...and he was numbered with the transgressors...") and points to the redemptive purpose of Jesus' death , to bear the sins of many, including those who were rightfully condemned.

Practical Applications

Practically, Luke 23:32 can inspire individuals to display empathy, forgiveness, and the recognition of human dignity even in the worst situations.

Jesus' journey to the cross alongside criminals can remind believers to avoid self-righteous judgment, as Christ Himself was treated as a criminal yet remained compassionate.

This challenges individuals to consider how they treat people deemed "the worst" in society.

Cross-References

Isaiah 53:12 (KJV): "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors."
Mark 15:27-28 (KJV): "And with him they crucify two thieves; the one on his right hand, and the other on his left.

And the scripture was fulfilled, which saith, And he was numbered with the transgressors."

Language Study

The term "malefactors" from the Greek word "κακούργους" (kakourgos) comprises "kakos" meaning "evil" and "ergon" meaning "work" or "deed".

Therefore, the term malefactor denotes one who commits evil deeds, a criminal, or evildoer. This term's use in the verse highlights the stark contrast between Jesus' nature and the nature of the two men crucified alongside Him.

Cultural and Religious Comparisons

In comparison to other ancient myths and religious interpretations, the theme of an innocent suffering or dying alongside the guilty is somewhat unique to the Christian narrative.

Other religious traditions may have stories of innocent beings suffering or gods undergoing trials, but the specific notion of a sinless figure being executed as a criminal is central to Christian theology.

Scientific Perspectives

From a scientific perspective, the verse doesn't directly lend itself to scientific analysis as it recounts a historical event influenced by sociopolitical and religious factors.

However, the practice of crucifixion can be examined through forensic science to understand the physical torments that the victims, including Jesus, would have endured.

Commentaries

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

Matthew Henry’s Commentary explains that associating Jesus with criminals in His death highlights the enormity of the sacrifice He made.

John Gill's Exposition of the Entire Bible notes that this occurrence with the malefactors fulfills Isaiah’s prophecy and accentuates Jesus' innocence.

The Pulpit Commentary points out the contrast between the sinless character of Christ and the criminality of those alongside Him, further underscoring the injustice of His sentence.

Luke 23

Luke 23

What does Luke 23:32 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 23:32 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?