Luke 23:13 - Printer Friendly

ESV: Pilate then called together the chief priests and the rulers and the people,

NIV: Pilate called together the chief priests, the rulers and the people,

NASB: Now Pilate summoned to himself the chief priests, the rulers, and the people,

CSB: Pilate called together the chief priests, the leaders, and the people,

NLT: Then Pilate called together the leading priests and other religious leaders, along with the people,

KJV: And Pilate, when he had called together the chief priests and the rulers and the people,

NKJV: Then Pilate, when he had called together the chief priests, the rulers, and the people,

This is the second of three trials Jesus faces before Pilate. In the first, the chief priests, scribes, and elders brought Jesus to Pilate, charging Him with agitating and misleading the people, keeping them from paying taxes, and claiming He was a king. Pilate quickly determined that Jesus is innocent (Luke 23:1–4).

When Pilate found out Jesus is from Galilee, he sent Him to Herod Antipas, the ruler of Galilee, who happened to be in Jerusalem. Antipas had wanted to see Jesus but found himself disappointed when Jesus refused to perform any miracles or even defend Himself against the Jewish leaders' vehement accusations. Antipas mocked Jesus and sent Him back to Pilate (Luke 23:6–12).

Pilate again explains to the Sanhedrin that Jesus is innocent: he knows it and Antipas knows it. Jesus has not committed a capital offense; He does not deserve death. To appease them, Pilate offers to flog Jesus and then let Him go (Luke 23:14–16).

The representatives of the Jewish people reject Pilate's offer. The "chief priests" have a particular amount of political power. The Mosaic law talks about chief priests and describes the role of the high priest. However, at this time, the high priest was appointed by the Roman governor, meaning the "chief priests" and high priest were not an accurate reflection of the priestly role as prescribed in the Mosaic law. That brought a level of political stability to the region but invited corruption as well. The "rulers" are non-priest leaders including scribes and elders: experts in the Law and prominent businessmen. These three categories of men make up the Sanhedrin, although not everyone in the Sanhedrin wants Jesus to die (Luke 23:50–51).

The "people" are a crowd that the chief priests and elders have persuaded to their side. The leaders convince the crowd to demand that Pilate release a murderer and crucify Jesus (Matthew 27:20). They have done what they accused Jesus of doing: stirred up a crowd that threatens Pilate's ability to keep the peace.

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 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.

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.