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 23:56 mean?

Explanation

Luke 23:56 describes the actions of the women who had followed Jesus from Galilee as they prepared to carry out the customary Jewish burial rituals. These women had observed the location of Jesus' tomb and how His body had been laid (Luke 23:55).

The verse underscores their observance of the Sabbath rest as per the commandment, delaying their intentions to anoint Jesus' body until after the Sabbath.

The verse is significant as it marks the interlude between Jesus' crucifixion and His resurrection, showing the devotion of the followers and their strict adherence to the Jewish law.

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Historical Context

This verse is situated at the end of the Gospel of Luke's account of Jesus' crucifixion and death. It provides a setting transition to the discovery of the resurrection in Luke 24.

Historically, the event takes place in Jerusalem during the first century.

Jewish burial practices were meticulous and involved preparing the body with spices and ointments as an act of love and respect.

The commandment referenced is the observance of the Sabbath, a weekly day of rest and worship prescribed in the Ten Commandments, which forbade work from sundown on Friday to sundown on Saturday.

Theological Insights

Theologians consider this verse to be significant for several reasons.

It shows the faith and loyalty of Jesus' followers, the women plan to finish the burial preparations despite the traumatic events.

The verse also alludes to a theological tension between law adherence and the new covenant Jesus established.

The women's observance of the Sabbath represents obedience to the Mosaic Law, which is fundamental in Judaism.

The Sabbath rest prepares them, and the reader, for the transformative event of Jesus' resurrection, which many theologians argue supersedes and fulfills the old law.

Practical Applications

This verse serves as a reminder to honor and practice one's faith even in times of distress and uncertainty.

It suggests the importance of taking time for rest and reflection, even when there are pressing concerns or unfinished tasks.

In daily life, individuals can apply this teaching by observing periods of rest and worship, which can provide spiritual rejuvenation and show respect for one’s beliefs and traditions.

Cross-References

Mark 16:1 - "And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him."
Exodus 20:10 - "But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates."
John 19:39-40 - "And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury."

Language Study

In the original Greek text, significant words include:

"prepared" (ἡτοίμασαν) which can imply an active, deliberate action.
"spices and ointments" (ἄρωμα καὶ μύρα), referring to aromatic substances used for burial.
"rested" (ἐκαθίσαντο) distinguishes the physical cessation of work in honor of the Sabbath.
"Sabbath" (σάββατον) refers to the seventh day, dedicated as a day of rest and worship.
"commandment" (ἐντολή) relates to the authoritative order, in this context, derived from the Mosaic Law.

Cultural and Religious Comparisons

In the context of ancient practices, preparation of the body with spices and ointments is not unique to Judaism. Similar burial practices were present in other cultures, such as ancient Egypt, where embalming and anointing of the body with perfumed oils were part of the mummification process.

However, the particular ritual observance of the Sabbath as a day of rest is a distinct feature of Jewish faith, demonstrating the people's covenant with God.

Scientific Perspectives

The use of spices and ointments in burial practices had both a ceremonial and practical purpose, with spices serving to offset the odor of decay.

From a scientific perspective, some of the substances used for anointing (like myrrh and aloes) have properties that slow decomposition.

The act of resting on the Sabbath, while religious in nature, can also be considered beneficial from a psychological and physiological standpoint, as rest periods are vital for human health and well-being.

Commentaries

Biblical scholars and commentators reflect on this verse in various ways:

Many emphasize the dedication and faith of the women, who continue to serve Jesus after his death while observing religious law.
Some discuss the contrast between the women's actions in preparing spices and the impending miracle of the resurrection, wherein such preparations would become unnecessary.
Others contemplate the deeper implication of the "rest" as not only a physical cessation of labor but also as a spiritual preparation for the new reality that the resurrection would introduce to early Christian believers.

Luke 23

Luke 23

What does Luke 23:56 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 23:56 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?