Bullet Point Bible

Jesus Before Pilate

¹ Then the whole group of them rose up and brought Jesus before Pilate.² They began to accuse him, saying, "We found this man subverting our nation, forbidding us to pay the tribute tax to Caesar and claiming that he himself is Christ, a king."³ So Pilate asked Jesus, "Are you the king of the Jews?" He replied, You say so.⁴ Then Pilate said to the chief priests and the crowds, "I find no basis for an accusation against this man."⁵ But they persisted in saying, "He incites the people by teaching throughout all Judea. It started in Galilee and ended up here!"⁶ Now when Pilate heard this, he asked whether the man was a Galilean.⁷ When he learned that he was from Herod's jurisdiction, he sent him over to Herod, who also happened to be in Jerusalem at that time.

The Jewish leadership (Sanhedrin) brings Jesus to the Roman governor, Pilate, as they lacked the authority to execute him.
The accusations are framed politically to concern Pilate: subversion, opposing taxes to Caesar, and claiming kingship (Luke 23:2). These differ from the religious charges (blasphemy) brought before the Sanhedrin.
Jesus's answer to Pilate, "{{You say so}}" (Luke 23:3), is ambiguous but affirms the claim while perhaps questioning Pilate's understanding of his kingship. It's not a denial.
Pilate, representing Roman justice, initially finds no legal grounds ("no basis for an accusation") against Jesus (Luke 23:4), highlighting Jesus's innocence from a Roman perspective.
The leaders persist, emphasizing the geographical scope of Jesus's influence ("throughout all Judea... started in Galilee") to portray him as a widespread troublemaker (Luke 23:5).
Luke uniquely includes the detail of Jesus being sent to Herod Antipas, the tetrarch of Galilee.
Pilate likely saw sending Jesus to Herod as a way to avoid making a difficult decision and possibly as a courtesy to Herod, who ruled Galilee where Jesus's ministry began.
The charge of forbidding taxes to Caesar was false; Jesus had previously taught to "give to Caesar what is Caesar's" (Luke 20:25).

Jesus Before Herod Antipas

⁸ When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform some miraculous sign.⁹ So Herod questioned him at considerable length; Jesus gave him no answer.¹⁰ The chief priests and the experts in the law were there, vehemently accusing him.¹¹ Even Herod with his soldiers treated him with contempt and mocked him. Then, dressing him in elegant clothes, Herod sent him back to Pilate.¹² That very day Herod and Pilate became friends with each other, for prior to this they had been enemies.

Herod Antipas (the same Herod who beheaded John the Baptist) was intrigued by Jesus, hoping for entertainment ("perform some miraculous sign"), not justice (Luke 23:8).
Jesus's silence before Herod (Luke 23:9) contrasts with his limited responses to Pilate. It may signify judgment on Herod's frivolous curiosity or a refusal to engage with his illegitimate authority in this matter.
The Jewish leaders continued their intense accusations even in Herod's court (Luke 23:10).
Herod and his soldiers mocked Jesus, treating him as a pretend king by dressing him in "elegant clothes" (Luke 23:11), likely a cast-off royal robe, adding to the humiliation.
Despite finding no fault worthy of death, Herod participates in the mockery, showing his lack of moral courage.
The shared experience of dealing with Jesus ironically reconciled Pilate and Herod (Luke 23:12), highlighting the political maneuvering surrounding Jesus's trial.
This episode is unique to Luke's Gospel, emphasizing the involvement of various authorities (Jewish, Roman provincial, Galilean tetrarch) in Jesus's condemnation, yet none finding legitimate fault.

Pilate Seeks Jesus' Release

¹³ Then Pilate called together the chief priests, the leaders, and the people,¹⁴ and said to them, "You brought me this man as one who was misleading the people. When I examined him before you, I did not find this man guilty of anything you accused him of doing.¹⁵ Neither did Herod, for he sent him back to us. Look, he has done nothing deserving death.¹⁶ I will therefore have him flogged and release him."¹⁸ But they all shouted out together, "Take this man away! Release Barabbas for us!"¹⁹ (This was a man who had been thrown into prison for an insurrection started in the city, and for murder.)²⁰ Pilate addressed them once again because he wanted to release Jesus.²¹ But they kept on shouting, "Crucify, crucify him!"²² A third time he said to them, "Why? What wrong has he done? I have found him guilty of no crime deserving death. I will therefore flog him and release him."²³ But they were insistent, demanding with loud shouts that he be crucified. And their shouts prevailed.²⁴ So Pilate decided that their demand should be granted.²⁵ He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over to their will.

Pilate publicly declares Jesus's innocence for a second time, citing both his own examination and Herod's implicit verdict (Luke 23:14-15).
Pilate's offer to flog Jesus and release him (Luke 23:16, 22) was a compromise attempt, hoping a lesser punishment would satisfy the crowd. Flogging itself was a brutal punishment.
Verse 17, explaining the custom of releasing a prisoner at Passover, is textually uncertain in some manuscripts but reflects a known practice mentioned in other Gospels.
The crowd demands the release of Barabbas, described as an insurrectionist and murderer (Luke 23:18-19) – ironically, guilty of the political crimes falsely charged against Jesus.
The choice presented becomes stark: the innocent Jesus versus a violent rebel. The crowd chooses the rebel.
Pilate's repeated attempts (three times declaring innocence – Luke 23:4, 14-15, 22) underscore Jesus's lack of guilt and Pilate's weakness.
The crowd's persistent shouts ("Crucify him!") ultimately sway Pilate (Luke 23:21, 23). Mob pressure overrides Roman justice.
Pilate "decided that their demand should be granted" (Luke 23:24), abdicating his responsibility and handing Jesus "over to their will" (Luke 23:25).
Luke emphasizes the injustice: the guilty (Barabbas) is released, and the innocent (Jesus) is condemned.

The Road to Golgotha

²⁶ As they led him away, they seized Simon of Cyrene, who was coming in from the country. They placed the cross on his back and made him carry it behind Jesus.²⁷ A great number of the people followed him, among them women who were mourning and wailing for him.²⁸ But Jesus turned to them and said, "Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children.²⁹ For this is certain: The days are coming when they will say, 'Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!'³⁰ Then they will begin to say to the mountains, ' Fall on us! ' andto the hills, ' Cover us! '³¹ For if such things are done when the wood is green, what will happen when it is dry?"

Simon of Cyrene (modern Libya) is compelled by Roman soldiers to carry Jesus's cross (likely the crossbeam), possibly because Jesus was too weakened by the flogging. This fulfills Jesus's earlier words about taking up one's cross (Luke 9:23).
Luke highlights a group of women mourning Jesus (Luke 23:27), showing that not everyone had turned against him. Their presence contrasts with the hostility of the crowd demanding his crucifixion.
Jesus's words to the women (Luke 23:28-31) are unique to Luke. He redirects their sorrow from his suffering to the impending judgment on Jerusalem.
"{{Do not weep for me, but weep for yourselves...}}" (Luke 23:28) shows Jesus's concern for others even in his own agony.
The prophecy of blessing the barren (Luke 23:29) reverses normal Jewish values, indicating a time of such suffering that childlessness would seem fortunate.
Quoting Hosea 10:8 ("{{say to the mountains, 'Fall on us!'}}"), Jesus predicts the terror and desperation during Jerusalem's destruction (Luke 23:30), which occurred in AD 70.
The proverb "{{if they do these things when the wood is green, what will happen when it is dry?}}" (Luke 23:31) likely means: If the Romans inflict such suffering on the innocent (Jesus, the "green wood," full of life), what terrible fate awaits the guilty (Jerusalem, the "dry wood," spiritually dead and ready for judgment)?

The Crucifixion

³² Two other criminals were also led away to be executed with him.³³ So when they came to the place that is called "The Skull," they crucified him there, along with the criminals, one on his right and one on his left.³⁴ [But Jesus said, "Father, forgive them, for they don't know what they are doing."] Then they threw diceto divide his clothes .³⁵ The people also stood there watching, but the leaders ridiculed him, saying, "He saved others. Let him save himself if he is the Christ of God, his chosen one!"³⁶ The soldiers also mocked him, coming up and offering him sour wine,³⁷ and saying, "If you are the king of the Jews, save yourself!"³⁸ There was also an inscription over him, "This is the king of the Jews."

Jesus is crucified between two criminals, fulfilling Isaiah 53:12 ("numbered with the transgressors").
"The Skull" (Golgotha in Aramaic, Calvaria in Latin) was the execution site, likely just outside Jerusalem's walls (Luke 23:33).
Jesus's first words from the cross in Luke are a prayer for forgiveness: "{{Father, forgive them, for they don't know what they are doing}}" (Luke 23:34). This likely includes the soldiers, the Jewish leaders, and the crowd, demonstrating extraordinary grace. (Note: Some early manuscripts omit this phrase, but it is widely accepted).
The dividing of Jesus's clothes by the soldiers fulfills Psalm 22:18 (Luke 23:34).
Multiple groups mock Jesus: the rulers (Luke 23:35), the soldiers (Luke 23:36-37), challenging him to save himself if he truly is the Messiah/King. Their words ironically echo Satan's temptations in the wilderness (Luke 4).
The offering of "sour wine" (Luke 23:36) might have been a customary anesthetic drink, or simply part of the mockery.
The inscription (titulus) stated the official charge: "This is the King of the Jews" (Luke 23:38). Intended mockingly by Pilate, it proclaimed a profound truth. Luke's version is the simplest among the Gospels.

Two Criminals and Jesus' Promise

³⁹ One of the criminals who was hanging there railed at him, saying, "Aren't you the Christ? Save yourself and us!"⁴⁰ But the other rebuked him, saying, "Don't you fear God, since you are under the same sentence of condemnation?⁴¹ And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing wrong."⁴² Then he said, "Jesus, remember me when you come in your kingdom."⁴³ And Jesus said to him, "I tell you the truth, today you will be with me in paradise."

The contrasting reactions of the two criminals highlight different responses to Jesus even in the face of death.
The first criminal echoes the mockery of the rulers and soldiers (Luke 23:39).
The second criminal demonstrates remarkable faith and understanding:
Jesus's response is immediate and assures salvation: "{{I tell you the truth, today you will be with me in paradise}}" (Luke 23:43).
"Paradise" (a Persian loanword for a beautiful garden) was used in Judaism to refer to the abode of the righteous dead awaiting the resurrection.
This exchange powerfully illustrates salvation by grace through faith, even at the last moment of life, independent of works or religious rituals.
It underscores Jesus's authority, even in death, to grant entrance into his kingdom.

Jesus' Death

⁴⁴ It was now about noon, and darkness came over the whole land until three in the afternoon,⁴⁵ because the sun's light failed. The temple curtain was torn in two.⁴⁶ Then Jesus, calling out with a loud voice, said, "Father, intoyour hands I commit my spirit! " And after he said this he breathed his last.⁴⁷ Now when the centurion saw what had happened, he praised God and said, "Certainly this man was innocent!"⁴⁸ And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts.⁴⁹ And all those who knew Jesus stood at a distance, and the women who had followed him from Galilee saw these things.

Supernatural darkness covers the land from noon to 3 p.m. (Luke 23:44), symbolizing God's judgment on sin and the cosmic significance of Jesus's death. The phrase "sun's light failed" suggests an eclipse, though a natural solar eclipse couldn't last three hours or occur during Passover (a full moon).
The tearing of the temple curtain (Luke 23:45), the veil separating the Holy of Holies from the rest of the temple, signifies that Jesus's death removes the barrier between God and humanity, granting direct access.
Jesus's final words in Luke are a quotation from Psalm 31:5: "{{Father, into your hands I commit my spirit!}}" (Luke 23:46). This expresses trust and voluntary surrender to the Father, contrasting with the cry of dereliction in Matthew/Mark.
The Roman centurion, a Gentile soldier overseeing the crucifixion, is profoundly affected. His declaration, "Certainly this man was innocent!" (Luke 23:47), reinforces Luke's theme of Jesus's innocence and serves as a Gentile confession of faith. (Matthew/Mark have "Son of God").
The crowd's reaction shifts from mockery to remorse ("returned home beating their breasts") (Luke 23:48), possibly indicating dawning realization or grief.
Jesus's acquaintances, especially the faithful women from Galilee, remain as witnesses, albeit "at a distance" (Luke 23:49). Their presence provides continuity for the resurrection narrative.

Jesus' Burial

⁵⁰ Now there was a man named Joseph who was a member of the council, a good and righteous man.⁵¹ (He had not consented to their plan and action.) He was from the Judean town of Arimathea, and was looking forward to the kingdom of God.⁵² He went to Pilate and asked for the body of Jesus.⁵³ Then he took it down, wrapped it in a linen cloth, and placed it in a tomb cut out of the rock, where no one had yet been buried.⁵⁴ It was the day of preparation and the Sabbath was beginning.⁵⁵ The women who had accompanied Jesus from Galilee followed, and they saw the tomb and how his body was laid in it.⁵⁶ Then they returned and prepared aromatic spices and perfumes.⁵⁶ On the Sabbath they rested according to the commandment.

Joseph of Arimathea, a member of the Sanhedrin (the council that condemned Jesus), is introduced as a "good and righteous man" who disagreed with their actions (Luke 23:50-51).
His status as "waiting expectantly for the kingdom of God" identifies him as a secret disciple or sympathizer.
Joseph courageously requests Jesus's body from Pilate (Luke 23:52), a risky act given Jesus's condemnation as a criminal. Roman custom often left crucified bodies exposed.
He provides a proper burial, wrapping the body in linen and placing it in a new, unused rock-hewn tomb (Luke 23:53). This fulfills prophecy (Isaiah 53:9) and ensures the tomb's identity for the resurrection.
The timing is crucial: it's the "day of Preparation" (Friday), just before the Sabbath begins at sunset (Luke 23:54). This necessitates haste.
The Galilean women, previously mentioned as witnesses to the crucifixion (Luke 23:49), also witness the burial, carefully noting the tomb's location (Luke 23:55).
Their preparation of spices and perfumes (Luke 23:56) was intended for a more complete anointing of the body after the Sabbath, showing their devotion but also their lack of expectation of the resurrection.
Their resting on the Sabbath according to the commandment (Luke 23:56) highlights their Jewish piety and sets the stage for their return to the tomb on Sunday morning (Luke 24:1).

The Bullet Point Bible

Luke 23