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 23:34 mean?

Explanation

This verse, found in Luke 23:34, captures the moment during the crucifixion of Jesus Christ when he speaks to God, requesting forgiveness for those who are crucifying him.

The phrase "for they know not what they do" suggests that Jesus sees the ignorance of his persecutors as a reason for their pardon; they are unaware of the full spiritual significance of their actions.

Additionally, the verse briefly mentions the soldiers casting lots for Jesus' garments, which was a common practice of the time to divide a condemned person's possessions.

Top Rated Luke Books

Historical Context

Luke 23:34 is set during the crucifixion of Jesus, a pivotal event in Christian theology.

Jesus was crucified outside Jerusalem's walls during the rule of Pontius Pilate, the Roman governor of Judea.

Crucifixion was a common form of execution used by the Romans for slaves, revolutionaries, and the lowest classes.

It was designed to provide maximum pain and humiliation. Jesus' garments being gambled for by soldiers is consistent with Roman practice, as the executioners were often allowed to take the personal effects of the condemned.

Theological Insights

From a Christian theological perspective, this verse is often cited as an example of Christ's divine mercy and forgiveness, even in the face of severe injustice and suffering.

It is also reflective of Jesus' teachings on loving one's enemies and praying for those who persecute you (Matthew 5:44).

Some theologians see this as Christ fulfilling his own commandment. Others focus on the ignorance of the crucifiers as a metaphor for humanity's spiritual ignorance , not recognizing Jesus as the Messiah and the Son of God.

Practical Applications

This verse offers several guiding principles for daily life.

It encourages individuals to practice forgiveness towards those who may harm them, intentionally or unintentionally.

The idea of offering forgiveness even in difficult circumstances can be a challenge but is seen as a path to healing and reflection of divine grace.

It also calls for empathy towards those who wrong us, recognizing that they may act out of ignorance.

Cross-References

Matthew 5:44: "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;"
Acts 3:17: "And now, brethren, I wot that through ignorance ye did it, as did also your rulers."
1 Corinthians 2:8: "Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory."
John 19:23-24: "Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout."

Language Study

The original Koine Greek of this passage uses the phrase "ἄφες αὐτοῖς" (aphes autois) for "forgive them," where "ἄφες" (aphes) is imperative, commanding forgiveness. "αὐτοῖς" (autois) refers to "them," the unidentified perpetrators of his crucifixion. "Γὰρ οὐκ οἴδασιν τί ποιοῦσιν" (gar ouk oidasin ti poiousin) translates directly as "for they do not know what they do," with "οὐκ οἴδασιν" (ouk oidasin) meaning "they do not know" and "τί ποιοῦσιν" (ti poiousin) meaning "what they do."

Cultural and Religious Comparisons

In other ancient cultures, forgiveness was not commonly expected from someone who was wronged, especially in the face of death.

The crucifixion narrative and Jesus' reaction are unique in the context of the time.

Similarly, in various religious interpretations, the act of a divine or semi-divine figure forgiving mortals is present, but often associated with after-the-fact atonement, rather than simultaneous with the wrongdoing.

Scientific Perspectives

Scientific perspectives on this verse would largely consider the psychological and physiological aspects of forgiveness.

Modern psychology supports the benefits of forgiveness in the healing process after trauma or injustice, suggesting that forgiving may reduce stress, anger, and the potential for vengeance.

Commentaries

Various commentaries on this verse reflect the profound nature of Jesus' plea for forgiveness.

Matthew Henry’s Commentary observes that Christ prayed for his enemies even when he was in great pain and agony.

The Pulpit Commentary notes the high degree of moral and spiritual advancement that such a prayer indicates.

Many commentaries also connect the act of casting lots for Jesus' garments to Old Testament prophecy, seeing it as the fulfillment of Psalm 22:18, which describes the same action.

These expert analyses contribute to an understanding of the verse as an embodiment of Christian ideals of forgiveness and prophecy fulfillment.

Luke 23

Luke 23

What does Luke 23:34 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 23:34 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?