Luke 23 - Printer Friendly

What does Luke 23 mean?

Chapter Commentary:

Luke 23 records the civil trials of Jesus, as well as His crucifixion, death, and burial. The long-time plan of the Jewish religious leaders (Mark 3:6) is finally coming to fruition. This was enabled by the betrayal of Judas, Jesus' own disciple (Luke 22:1–6). The Sanhedrin sent servants and soldiers to arrest Jesus in the dead of night. They beat Him, interrogated Him, and got Him to claim He is the Son of God (Luke 22:47–71). They believe they have sufficient charges against the Mosaic law to condemn Jesus, but they're afraid of the people (Luke 22:2) and they aren't authorized to execute people (John 18:31). They want the Roman governor, Pilate, to execute Jesus. So, they take Jesus to Pilate and use the teaching that the Messiah will be king to claim Jesus is a threat to the emperor.

Luke 23:1–5 transitions the narrative from the trials conducted by the Jewish religious leaders to those before the civil leaders Pilate and Herod Antipas. The religious leaders have the charge of blasphemy they need to justify trying to get Pilate to kill Jesus: He claims to be the Christ (Luke 22:66–71). The Christ is the Son of David whom God promised would reign over Israel (2 Samuel 7:12–16). If Jesus is the Christ, and the Christ is king, Jesus—so the Sanhedrin say—must be planning to rebel against the emperor. In addition, they claim Jesus misleads the Jews and encourages them to not pay taxes. Despite those efforts, Pilate finds Jesus has done nothing worth punishment. Matthew 27:11–14, Mark 15:1–5, and John 18:28–33 also cover this first meeting with Pilate; John 18:34–38 includes more detail on Jesus and Pilate's conversation.

In Luke 23:6–12, Pilate realizes Jesus is from Galilee and sends Him to Herod Antipas. Antipas has been wanting to see Jesus for a long time, and he's elated (Luke 9:7–9). The meeting doesn't go as he'd hoped: Jesus refuses to speak. Antipas allows his soldiers to humiliate Jesus then sends Him back to his new friend Pilate. Only Luke includes this trial.

Luke 23:13–19 records Pilate's second attempt to free Jesus. He reiterates that Jesus has done nothing illegal. Pilate offers to scourge Jesus before letting Him go. The religious leaders demand that Jesus be taken away and Barabbas, a convicted insurrectionist and murderer, be released. Matthew 27:15–21 and Mark 15:6–11 give a bit more detail about Barabbas.

In Luke 23:20–25, Pilate tries again to convince the religious leaders to let Jesus go. He asks why they desire Jesus' death and offers to punish Jesus and release Him. John 19:1–16 describes how Pilate "punishes" Jesus and includes a last conversation between Pilate and Jesus. But the leaders have convinced people to continue to demand the release of Barabbas and add that they want Jesus crucified (Matthew 27:20–26; Mark 15:12–15). Pilate concedes. John 19:1–16 describes how Pilate "punishes" Jesus; this is an attempt to convince the leaders to let Jesus go. The passage includes a last conversation between Pilate and Jesus.

Luke 23:26–31 describes Jesus' journey to the cross. The soldiers force Simon of Cyrene to carry the cross beam. Some women mourn for Jesus, but Jesus tells them things are going to get worse for them in the future. Neither Matthew 27:27–32 nor Mark 15:16–21 mention Jesus' short conversation with the women.

Luke 23:32–43 outlines the insults thrown at Jesus while He hangs from the cross. These come from religious leaders, the soldiers, and one of the thieves. The religious rulers make the point that if He's the Christ, He should be able to save Himself; the soldiers and one of the thieves repeat this. Jesus asks God to forgive them, and one of the thieves sees his chance. He asks Jesus to save him; Jesus promises He will. Matthew 27:33–44, Mark 15:22–32, and John 19:17–27 add different details.

In Luke 23:44–49, Jesus dies and the bystanders react. The land goes dark as Jesus commits His spirit to the Father and breathes His last. The temple curtain tears. The centurion overseeing the execution realizes Jesus is innocent, and the bystanders beat their chests in mourning. Meanwhile, the women who follow Jesus and other acquaintances stand at a distance, watching. Again, Matthew 27:45–56, Mark 15:33–41, and John 19:28–30 include specifics Luke doesn't.

Luke 23:50–56 gives a summary of Jesus' burial. Joseph of Arimathea asks for Jesus' body and buries it. Some of the women who follow Jesus watch, then prepare spices and perfumes to add later. Then they rest for the Sabbath. Mark 15:42–47 includes much of the same material. Matthew 27:57–66 includes similar material and additionally describes how the Pharisees ask Pilate permission to secure the tomb so the disciples can't steal Jesus' body. John 19:31–42 adds that the soldiers break the legs of the thieves but only pierce Jesus' side; he also gives more detail about how Joseph and Nicodemus bury Jesus.

Luke 24 records the resurrection of Jesus and its discovery by His followers. Luke then presents a sequel to explain to Theophilus how the disciples react to Jesus' ascension and their efforts to build the church: the book of Acts (Acts 1:1–4).

Luke 23:1–5 records how the Jewish religious leaders take Jesus to Pilate after questioning Him for most of the night (Luke 22:54–71). The Sanhedrin tries to convince Pilate that Jesus is a threat to the empire because He claims to be king. Their accusations include half-truths and outright lies, but Pilate does not find Jesus guilty. When Pilate discovers Jesus is from Galilee, he sends Him to Herod Antipas who happens to be in town for the Passover. Matthew 27:11–14 and Mark 15:1–5 record much of the same information; John 18:28–38 includes a conversation Pilate has with Jesus.

In Luke 23:6–12, Pilate discovers Jesus is from Galilee. So, he sends Him to Herod Antipas who is also in Jerusalem. The Sanhedrin charged Jesus with crimes which Pilate thinks are meaningless. Pilate hopes Antipas can uncover the truth (Luke 23:1–5). Antipas is delighted to have a chance to speak with Jesus. But he becomes disappointed when Jesus refuses to speak—even as council members shout their accusations. Antipas returns Jesus to Pilate, and the two become fast friends, although Pilate still has the Sanhedrin to deal with. Luke is the only gospel writer to include Jesus' trial before Antipas.

Luke 23:13–19 contains Pilate's next attempt to convince the Sanhedrin that Jesus has done nothing worthy of death. He even offers to scourge Jesus before releasing Him. The Sanhedrin won't listen. Instead of Jesus, they'd rather Pilate release the insurrectionist Barabbas. Matthew 27:15–21 and Mark 15:6–11 roughly follow the same timeline, but John 18:39—19:5 includes details about what Jesus endures at the hands of Pilate's guards.

Luke 23:20–25 is Pilate's last attempt to convince the Sanhedrin that Jesus has done nothing wrong. Still, the religious leaders demand that Jesus be crucified and Barabbas be freed. Finally, Pilate does as they insist (Mark 15:12–15). Matthew 27:22–26 adds that Pilate absolves himself and the leaders casually accept responsibility. John 19:6–16 includes that Jesus refuses to defend Himself, Pilate becomes afraid, and the religious leaders threaten Pilate that if he releases Jesus he is not Caesar's friend.

Luke 23:26–31 describes Jesus' journey to the cross. Along the way, Simon of Cyrene is conscripted to carry the cross beam. In a section unique to Luke, a large crowd follows Jesus, mourning; Jesus tells the women that their own great hardships are yet to come. Matthew 27:27–32, Mark 15:16–21, and John 19:16–17 add other details like the crown of thorns and the Roman soldiers mocking Jesus.

Luke 23:32–43 gives a living illustration of the gospel. Jewish rulers, soldiers, and one of the crucified thieves mock Jesus. He forgives them. The other thief takes advantage of Jesus' offer and asks Jesus to remember him in His kingdom; Jesus promises He will. Matthew 27:33–44, Mark 15:22–32, and John 19:17–24 give similar accounts with other details. John also describes how Jesus gives John, the son of Zebedee, responsibility for Mary (John 19:25–27).

Luke 23:44–49 reports how the land turned dark and the temple veil was torn as Jesus gave His spirit to God and died. The centurion recognizes that Jesus is righteous, and the people go home, mourning. Jesus' acquaintances, including many of the women who support Him, look on from a distance. Matthew 27:45–56, Mark 15:33–41, and John 19:28–30 also record the death of Jesus.

In Luke 23:50–56, Jesus has died and His follower from the Sanhedrin, Joseph of Arimathea, takes responsibility to bury His body. The women from Galilee follow and watch so they may add to the aromatics after the Sabbath. Mark 15:42–47 records much of the same information. Matthew 27:57–66 includes how the Sanhedrin asks Pilate to make Jesus' tomb secure. John 19:31–42 goes into more detail about how the soldiers ensure Jesus is dead and adds that Nicodemus helps Joseph. In Luke 24, Jesus rises from the dead and meets with two disciples on the road to Emmaus. At the end, He ascends into heaven.

Chapter Summary:

Luke 23 records the remaining trials, death, and burial of Jesus Christ. He is examined by the Roman governor and the local appointed King, neither of whom are interested in passing a death sentence. Local religious leaders incite the crowd, pressuring the governor, Pilate, to authorize crucifixion. Jesus accepts the faith of another condemned man and dies. Joseph of Arimathea asks for Jesus body and buries it in a tomb cut from rock.

Chapter Context:

Luke 23 records Jesus' civil trials, crucifixion, and burial. The members of the Sanhedrin have put Jesus through three trials in their attempt to convince Pilate He's a threat (Luke 22:47–71). Their case is weak, but their political influence is powerful enough to force Pilate's hand. Jesus is executed. Three days after Joseph of Arimathea buries Jesus, Jesus reappears on the road to Emmaus where He explains Messianic prophecies in Jewish Scriptures. After spending time with His followers, Jesus ascends into heaven (Luke 24) and the disciples build the church (Acts).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.

Accessed 11/22/2024 12:44:21 AM