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 23:37 mean?

Explanation

Luke 23:37 contains a taunt directed at Jesus by soldiers as he hung on the cross. The mockers are challenging Jesus to save himself if he truly is the messiah, the anointed one, the 'king of the Jews' as he had been accused.

This verse reflects the skepticism and scorn from those who witnessed the crucifixion and did not believe in Jesus's divinity or messianic claim.

On a deeper level, this verse highlights the irony of Jesus's situation.

Though he is believed by Christians to be the King of Kings, in this moment, he appears to be utterly powerless and subject to the will of his executioners.

It emphasizes the theme of Jesus's suffering and the fulfillment of his role as a suffering servant – a theme prevalent throughout the Gospels.

Top Rated Luke Books

Historical Context

At the time of Jesus, crucifixion was a common Roman method of execution, designed not only to kill but also to humiliate and deter others.

Those who were crucified were often subject to ridicule and abuse by onlookers and the armed forces.

The title "King of the Jews" was a politically charged term, and claiming such a title could be seen as sedition against Roman authority.

By the time the Gospel of Luke was written, the early Christian community was explaining how Jesus's death was a part of the divine plan for salvation, despite its outward appearance of defeat.

Theological Insights

From a Christian theological perspective, this verse serves to contrast the kingship of Jesus with earthly expectations of a messiah as a political liberator.

The jeering challenges the notion of divine rescue in earthly terms, while the Christian interpretation emphasizes that Jesus's mission was to offer a spiritual salvation, not a temporal one.

Furthermore, it underscores the idea that Jesus's reign is not recognized by worldly standards but is instead characterized by sacrifice and service.

Practical Applications

This verse has contemporary relevance by reminding believers of the contrast between worldly recognition and spiritual truth. An application may be found in how one faces mockery or doubt when pursuing a path that aligns with their faith or moral convictions.

It suggests that true leadership and kingship do not necessarily manifest in power and control but can be found in humility and sacrifice.

Cross-References

Matthew 27:42: "He saved others; himself he cannot save.

If he be the King of Israel, let him now come down from the cross, and we will believe him."

Mark 15:32: "Let Christ the King of Israel descend now from the cross, that we may see and believe.

And they that were crucified with him reviled him."

John 19:3: "And said, Hail, King of the Jews! and they smote him with their hands."
Psalm 22:7-8: "All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him."

Language Study

In the original Greek text, the term used for "king" is "βασιλεὺς" (basileus), which means king or monarch.

It is a term of high status and was often used for the Roman Emperor or those who ruled client kingdoms within the empire.

The phrase "save thyself" suggests not just physical deliverance but also carries connotations of salvation and rescue, which is an important concept in Christian theology.

Cultural and Religious Comparisons

Comparing this verse to broader cultural and religious contexts, one might consider the archetypal theme of a divine figure or hero who appears to be defeated or humiliated before achieving their ultimate purpose or victory.

Similar motifs can be found in various mythologies, where gods or heroes undergo suffering or death before being exalted.

In the Christian context, Jesus's crucifixion followed by his resurrection is a pivotal counterpart to this universal theme.

Scientific Perspectives

While the historical fact of crucifixion is well-established, the scientific exploration of this verse primarily pertains to the field of psychology and sociology in understanding how public shaming and execution were seen as deterrents in ancient times.

Current scientific perspectives may also consider the psychological aspects of mockery, pain, and human behavior in crowds, as demonstrated by those taunting Jesus.

Commentaries

Many Bible commentators emphasize the irony and the fulfillment of prophecy found in this verse. They note how these mockeries inadvertently point to the truth of Jesus's kingship and the nature of his salvation mission that doesn't align with earthly expectations.

Commentators often explore themes of messianic fulfillment, the juxtaposition of Jesus's perceived weakness with his actual divine role, and the idea of Christ's voluntary submission to suffering as part of the divine plan for humanity's redemption.

Luke 23

Luke 23

What does Luke 23:37 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 23:37 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?