Luke 23:37 - Printer Friendly

ESV: and saying, "If you are the King of the Jews, save yourself!"

NIV: and said, "If you are the king of the Jews, save yourself."

NASB: and saying, 'If You are the King of the Jews, save Yourself!'

CSB: and said, "If you are the King of the Jews, save yourself!"

NLT: They called out to him, 'If you are the King of the Jews, save yourself!'

KJV: And saying, If thou be the king of the Jews, save thyself.

NKJV: and saying, “If You are the King of the Jews, save Yourself.”

During the crucifixion, multiple different parties heckle Jesus. Passersby sneer and challenge Jesus to get Himself down from the cross (Matthew 27:39–40; Mark 15:29–30). The religious and civil leaders say something similar, emphasizing that Jesus claimed to be the Son of God (Matthew 27:42–43; Mark 15:31–32; Luke 23:35). Those crucified with Him challenge Him as well (Matthew 27:44; Mark 15:32; Luke 23:39). The soldiers keep their taunting political. They may have been present when Pilate questioned Jesus, asking if Jesus was the King of the Jews (John 18:33). Jesus admitted He is a king, but His kingdom is "not of this world" (John 18:36).

Even with that claim, Pilate did not think Jesus committed any crime worthy of death. He tried to mock the Jews into letting Jesus go, saying, "Behold your King!" (John 19:14). They responded with sheer idolatry: "We have no king but Caesar" (John 19:15). Pilate couldn't negotiate the Jewish leaders into letting Jesus go, but he can highlight their hypocrisy. He puts a sign above Jesus' head that reads "Jesus of Nazareth, the King of the Jews" in Aramaic, Latin, and Greek. When the chief priests protest, saying it should read, "This man said I am King of the Jews," Pilate responds, "What I have written I have written" (John 19:19–22).

The soldiers' mocking has layers. They mock claims to be a king from someone who apparently can't escape crucifixion. They also insult Israel, as well. Here is their king, hanging on a cross. What hope to the Jews have against Rome?

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 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.