Luke 23:16
Luke 23:16 in Multiple Translations
Therefore I will punish Him and release Him.”
I will therefore chastise him, and release him.
I will therefore chastise him, and release him.
And so I will give him punishment and let him go.
So I will have him flogged and then release him.”
I will therefore chastise him, and let him loose.
having chastised, therefore, I will release him,'
I will therefore chastise him and release him.”
I will therefore chastise him, and release him .
I will chastise him therefore, and release him.
So I will have my soldiers flog him and then release him.”
Berean Amplified Bible — Luke 23:16
BAB
Word Study
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Luke 23:16 Interlinear (Deep Study)
BIB
GRK
παιδευσας
ουν
αυτον
απολυσω
παιδευσας
paideuō
G3811
to instruct
Verb-AAP-NSM
ουν
oun
G3767
therefore/then
Conj
αυτον
autos
G846
it/s/he
Pron-ASM
απολυσω
apoluō
G630
to release: release
Verb-FAI-1S
Greek Word Study
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Greek Word Reference — Luke 23:16
παιδευσας
paideuō
G3811
"to instruct"
Verb-AAP-NSM
This verb means to teach, train, or discipline someone, as seen in Acts 7:22 and 1 Timothy 1:20. It involves educating and correcting others to help them learn and grow. The term is used to describe the process of teaching and guiding others.
Definition: παιδεύω (παίς), [in LXX chiefly for יָסַר ;] __1. as in cl., to train children, hence, generally, to teach, instruct: Act.7:22 22:3, 1Ti.1:20, Tit.2:12. __2. As in LXX (Psa.6:2, Pro.19:18, Wis.3:5, al., and for prob. ex. from π., see MM, xviii), to chasten, correct, chastise: Luk.23:16, 22, 2Ti.2:25, Heb.12:7, 10; of divine chastening, 1Co.11:32, 2Co.6:9, Heb.12:6, Rev.3:19.† SYN.: διδάσκω, q.v (AS)
Usage: Occurs in 13 NT verses. KJV: chasten(-ise), instruct, learn, teach See also: 1 Corinthians 11:32; Hebrews 12:6; Hebrews 12:7.
ουν
oun
G3767
"therefore/then"
Conj
This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.
Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)
Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.
αυτον
autos
G846
"it/s/he"
Pron-ASM
This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.
Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)
Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.
απολυσω
apoluō
G630
"to release: release"
Verb-FAI-1S
This word means to release or set free, like when Jesus healed a woman in Luke 13:12. It can also mean to forgive or let go, as in Luke 6:37. In some cases, it refers to divorce or separation, as in Matthew 5:31-32.
Definition: ἀπο-λύω [in LXX for שׁוּב, etc., frequently in 1-4 Mac ;] __1. to set free, release: Luk.13:12, Jhn.19:10, al.; a debtor, Mat.18:27; metaphorically, of forgiveness, Luk.6:37. __2. to let go, dismiss (Field, Notes, 9 f.): Mat.15:23, Luk.2:29 9:12, Act.19:41, al.; of divorce, τ. γυναῖκα: Mat.1:19 5:31-32 19:3, 8 19:10 Mrk.10:2, 4 10:11, Luk.16:18; with ref. to Gk. and Rom. (net Jewish) custom, τ. ἄνδρα: Mrk.10:12. Mid., to depart: Act.28:25 (MM, see word) (AS)
Usage: Occurs in 63 NT verses. KJV: (let) depart, dismiss, divorce, forgive, let go, loose, put (send) away, release, set at liberty See also: Acts 3:13; Luke 23:22; Hebrews 13:23.
Study Notes — Luke 23:16
Show Verse Quote Highlights
- Context
- Cross References
- Luke 23:16 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Luke 23:16
- Jamieson-Fausset-Brown on Luke 23:16
- Matthew Poole's Commentary on Luke 23:16
- Trapp's Commentary on Luke 23:16
- Ellicott's Commentary on Luke 23:16
- Cambridge Bible on Luke 23:16
- Barnes' Notes on Luke 23:16
- Whedon's Commentary on Luke 23:16
- Sermons on Luke 23:16
Context — The Crowd Chooses Barabbas
14and said to them, “You brought me this man as one who was inciting the people to rebellion. I have examined Him here in your presence and found Him not guilty of your charges against Him.
15Neither has Herod, for he sent Him back to us. As you can see, He has done nothing deserving of death.
16Therefore I will punish Him and release Him.”
18But they all cried out in unison: “Away with this man! Release Barabbas to us!” 19(Barabbas had been imprisoned for an insurrection in the city, and for murder.)Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 27:26 | So Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified. |
| 2 | Luke 23:22 | A third time he said to them, “What evil has this man done? I have found in Him no offense worthy of death. So after I punish Him, I will release Him.” |
| 3 | Mark 15:15 | And wishing to satisfy the crowd, Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified. |
| 4 | Acts 5:40–41 | At this, they yielded to Gamaliel. They called the apostles in and had them flogged. Then they ordered them not to speak in the name of Jesus, and released them. The apostles left the Sanhedrin, rejoicing that they had been counted worthy of suffering disgrace for the Name. |
| 5 | John 19:1–4 | Then Pilate took Jesus and had Him flogged. The soldiers twisted together a crown of thorns, set it on His head, and dressed Him in a purple robe. And they went up to Him again and again, saying, “Hail, King of the Jews!” and slapping Him in the face. Once again Pilate came out and said to the Jews, “Look, I am bringing Him out to you to let you know that I find no basis for a charge against Him.” |
| 6 | Isaiah 53:5 | But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed. |
| 7 | Acts 16:37 | But Paul said to the officers, “They beat us publicly without a trial and threw us into prison, even though we are Roman citizens. And now do they want to send us away secretly? Absolutely not! Let them come themselves and escort us out!” |
Luke 23:16 Summary
In this verse, Pontius Pilate is trying to find a way to release Jesus, but the crowd is demanding that He be punished. Pilate decides to punish Jesus and then release Him, but this plan does not satisfy the crowd, as seen in Luke 23:18. This shows that even those in power can be swayed by the opinions of others, and that true justice and righteousness come from following God's will, as seen in Psalm 37:28 and Proverbs 21:3. By looking at Pilate's actions, we can learn the importance of seeking to please God, rather than trying to appease others, and trusting in His plan, even when things seem unfair, as encouraged in Romans 8:28 and Jeremiah 29:11.
Frequently Asked Questions
Why did Pontius Pilate want to punish Jesus before releasing Him?
Pilate wanted to punish Jesus to appease the crowd, while also trying to show that he was not entirely convinced of Jesus' guilt, as indicated in Luke 23:14-15, where he stated that Jesus was not guilty of the charges brought against Him, similar to what is written in John 19:4 and John 19:6.
What kind of punishment was Pilate planning to inflict on Jesus?
The Bible does not specify the exact nature of the punishment Pilate had in mind, but it is likely that it would have been a form of physical punishment, such as flogging or beating, as mentioned in Matthew 27:26 and Mark 15:15, which were common practices at the time.
Did Pilate truly believe Jesus was innocent?
While Pilate stated that Jesus was not guilty of the charges brought against Him, as seen in Luke 23:14-15, his actions, such as wanting to punish Jesus, suggest that he was trying to balance his own sense of justice with the pressure from the crowd, similar to what is written in Acts 3:13, where Pilate is seen as someone who was influenced by the crowd's demands.
What can we learn from Pilate's actions in this verse?
We can learn that even those in positions of power can be swayed by the opinions of others, and that true justice and righteousness come from following God's will, as seen in Proverbs 21:3 and Psalm 37:28, which emphasize the importance of following God's ways and commands.
Reflection Questions
- What are some ways that I, like Pilate, may be trying to balance my own sense of justice with the expectations of those around me, and how can I seek to follow God's will instead?
- How can I, like Jesus, remain calm and trusting in God's plan, even when faced with unjust or difficult circumstances, as seen in Psalm 23:4 and Isaiah 43:2?
- What are some areas in my life where I may be trying to appease others, rather than seeking to please God, and how can I seek to change this, as encouraged in Galatians 1:10 and Ephesians 6:6?
- How can I, like Pilate, be blind to the true nature of justice and righteousness, and what can I do to seek a deeper understanding of God's will, as seen in Romans 12:2 and 1 Corinthians 2:14?
Gill's Exposition on Luke 23:16
I will therefore chastise him,.... Give him some correction, as by scourging, or beating with rods: this he proposed, not because he thought him deserving of it, but in complaisance to the Jews;
Jamieson-Fausset-Brown on Luke 23:16
And Pilate, when he had called together the chief priests and the rulers and the people, For the exposition see the notes at John 18:38; John 19:30 For the exposition, see the notes at John 18:38-40; John 19:1-30.
Matthew Poole's Commentary on Luke 23:16
See Poole on ""
Trapp's Commentary on Luke 23:16
16 I will therefore chastise him, and release him. Ver. 16. I will therefore chastise him] And so he did, purposely to move pity, John 19:1, but all in vain: yea, though he afterwards presented him a pitiful spectacle, with "Behold the man."
Ellicott's Commentary on Luke 23:16
(16) I will therefore chastise him.—The primary meaning of the word was to correct as children are corrected, thence to use the rod, as in Proverbs 19:18; Proverbs 29:17. As used here it implied the Roman punishment of scourging. Pilate was here, as throughout, halting between two opinions, convinced of the innocence of the Accused, yet afraid to oppose the people. Would it not be enough, he thought, that they should see Him treated as guilty of a minor offence? Would they not accept His release as part of the ceremonial of the day?
Cambridge Bible on Luke 23:16
16. I will therefore chastise him] This was the point at which Pilate began to yield to the fatal vacillation which soon passed into guilt and made it afterwards impossible for him to escape. He had just declared the prisoner absolutely innocent. To subject Him, therefore, to the horrible punishment of scourging merely to gratify the pride of the Jews, and to humble Him in their eyes (Deuteronomy 25:3), was an act of disgraceful illegality, which he must have felt to be most unworthy of the high Roman sense of ‘Justice’ The guilty dread which made Pilate a weak man is well illustrated by what Philo says of him (Leg. ad Caium, 38). But he was the unconscious fulfiller of prophecy (Isaiah 53:5). The restless eagerness of his various attempts to secure the acquittal of Jesus is brought out most forcibly by St John.
Barnes' Notes on Luke 23:16
I will therefore chastise him - The word “chastise” here means to “scourge or to whip.” This was usually done before capital punishment, to increase the sufferings of the man condemned.
Whedon's Commentary on Luke 23:16
16. Chastise him—The Romans had a customary chastisement preceding crucifixion; but this was a chastisement to save him from it. Pilate, like a true compromiser, hoped by this lesser punishment to satisfy the Jews.
Sermons on Luke 23:16
| Sermon | Description | |
|---|---|---|
|
The Crowd the Broad Road by Peter Orasuk | In this sermon, the preacher emphasizes the power of the word of God to touch people's hearts and provoke them to trust in Christ. He expresses his frustration with people who atte |
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Pilot and the Crowd by Robin McKeown | In this sermon, the preacher discusses the story of Pilate and how his choice was influenced by the crowd. The preacher emphasizes that the crowd had a great sway on Pilate's decis |
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Freedom Cd - Track 9 (Compilation) by Compilations | In this sermon, the speaker shares their personal journey of being lost in sin and feeling estranged from God. Despite feeling undeserving, they experienced the overwhelming love a |
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Pilate's Wife - Part 3 by John Piper | In this sermon, the preacher focuses on the story of Pilate's wife, Claudia, and her encounter with Jesus. The sermon begins by emphasizing the power of God and how nothing can sta |
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I Am Barabbas and So Are You by Shane Idleman | This sermon delves into the profound story of Barabbas and Jesus in Matthew 27, highlighting the choice between darkness and light, sin and salvation. It emphasizes the substitutio |
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Church History - the Christian Empire Part 3 (312-1500) by David Guzik | In this sermon, the speaker discusses the popularity and influence of Arius, a controversial figure in the Aryan debate of the 4th century. The speaker highlights how Arius' teachi |
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Ford at Southside-st.louis 01 Matt 27 by Stan Ford | In this sermon, the speaker begins by talking about a hypothetical scenario where the world's greatest pianist sits down to play on a toy piano instead of a grand piano. He uses th |