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Luke 23:3

in Luke 23

So Pilate asked Him, “Are You the King of the Jews?” “You have said so,” Jesus replied.

BSB

The same verse in ASV and KJV ▾

ASV

And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest.

KJV

And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.

This verse in Luke 23

Commentary

13 notes on this verse

A commentator

Tertullian

Against Marcion Book IV · Written before 220.

Likewise, when Pirate asked Him, "Art thou Christ (the King)? "He answered, as He had before (to the Jewish council) "Thou sayest that I am" in order that He might not seem to have been driven by a fear of his power to give him a fuller answer.

This site's exposition

the King of the Jews

on Luke 23:3-4

Asked if He was the King of the Jews, Jesus replied, You have said so, owning the title while leaving aside Pilate's political sense. Pilate's verdict, I find no basis for a charge against this man, is Luke's first of three acquittals, written for Gentile readers under Rome.

The record, by era

The Church Fathers2 voices

A commentator

Ambrose of Milan

Catena Aurea by Aquinas · Written before 397.

Our Lord is accused and is silent, for He needs no defence. Let them cast about for defence who fear to be conquered. He does not then confirm, the accusation by His silence, but He despises it by not refuting it. Why then should He fear who does not court safety? The Safety of all men forfeits His own, that He may gain that of all.

A commentator

Ambrose of Milan

EXPOSITION OF THE GOSPEL OF LUKE 10.97-98 · Written before 397.

proposed

There follows an admirable place, where the patience to bear moral harm is poured into the human breast. The Lord is accused, and he is silent: and he is right to be silent, who does not need to defend himself. Let those who fear to be conquered, roam around seeking to be defended. Therefore, he does not confirm the accusation by fearing it, but he despises it by not refuting it. For what would he fear, who does not seek salvation? He betrayed his own salvation for the salvation of all, that it may be acquired by all. And here Pilate absolves: but he absolves by judgment, he crucifies by mystery. But this is specific to Christ: the human aspect, that with unjust judges it seemed more a matter of unwillingness than inability to be defended. But why did the Lord remain silent? He himself gave the answer, saying: If I tell you, you will not believe me; if I ask you, you will not answer me. However, the most remarkable thing is that he preferred to prove himself as a king rather than to speak; so that those who accuse him could not have a reason to condemn him, as they confess what they object to.

The Medieval Church3 voices

A commentator

Bonaventure

Commentary on Luke, Chapter 23 · Written in the 13th century.

proposed

Second, with respect to the right inquiry, is added: Pilate then questioned him, saying: Are you the king of the Jews? It should be noted that although Christ was accused of three things, Pilate inquired only about one, because he knew that the others were …

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

But Pilate asked him, saying: Art thou the king of the Jews? And he answering said, Thou sayest it. By the same word, he replies to the governor, as he did to the chief priests, so that they might be condemned by their own judgment. …

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

He answers the governor in the same words which He used to the Chief Priests, that Pilate might be condemned by his own voice; for it follows, And he answering said, Thou sayest.
6 more voices on this verse

The Medieval Church3 voices

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

Now two charges having been brought against our Lord, namely, that He forbade to pay tribute to Cæsar, and called Himself Christ the King, it may be that Pilate had chanced to hear that which our Lord spake, Render unto Cæsar the things which be Cæsar's; and therefore setting aside this accusation as a palpable lie of the Jews, he thought fit to ask concerning that alone of which he knew nothing, the saying about the kingdom; for it follows, Pilate asked him, saying, Art thou the King of the Jews, &c.

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

Therefore Pilate too, having understood the slander, openly says: "I find no fault in this man." In my opinion, even the very question which he puts to Christ is a mockery of the slander. For by saying: "Are You the King of the Jews?" he …

A commentator

Theophylact of Ohrid

Catena Aurea by Aquinas · Written before 1107.

proposed

It seems to me that he asked this question of Christ by way of deriding the wantonness or hypocrisy of the alleged charge. As if he said, Thou a poor humble naked man, with none to help Thee, art accused of seeking a kingdom, for which Thou wouldest need many to help Thee, and much money.

The Puritans and the Awakening1 voice

And Pilate asked him, saying,....

The Nineteenth Century2 voices

Let us observe, for one thing, in this passage — what false accusations were laid to our Lord Jesus Christ's charge. We are told that the Jews accused Him of "subverting the nation, forbidding to give taxes to Caesar, and stirring up the people." In all this indictment, we know, there was not a word of truth. It was nothing but a devious attempt to enlist the Roman governor against our Lord. Lying and slander are two favorite weapons of the devil. He was a liar from the beginning, and is still the father of lies. (John 8:44.)
Let us observe, for one thing, in this passage — what false accusations were laid to our Lord Jesus Christ's charge. We are told that the Jews accused Him of "subverting the nation, forbidding to give taxes to Caesar, and stirring up the people." In all this indictment, we know, there was not a word of truth. It was nothing but a devious attempt to enlist the Roman governor against our Lord. Lying and slander are two favorite weapons of the devil. He was a liar from the beginning, and is still the father of lies. (John 8:44.) When he finds that he cannot stop God's work — his next device is to blacken the character of God's servants, and to destroy the value of their testimony. With this weapon, he assaulted David , "False witnesses," he says, "testify against me. They accuse me of crimes I know nothing about." With this weapon, he assaulted the prophets. Elijah was accused of being a "troubler of Israel!" Jeremiah was accused of undermining the nation, and being a traitor! With this weapon Satan assaulted the apostles . They were "pestilent fellows," and men who "turned the world upside down." With this weapon he assaulted our Lord all through His ministry. He stirred up his agents to call Him a glutton and a drunkard, a Samaritan and a devil! (Luke 7:34; John 8:48.) And here, in the verses before us, we find Satan plying his old weapon to the very last. Jesus is arraigned before Pilate upon charges which are utterly untrue. The servant of Christ must never be surprised if he has to drink of the same cup with his Lord. When He who was holy, harmless, and undefiled, was foully slandered — then who can expect to escape? "If they called the master of the house Beelzebub — then how much more will they call those of his household?" (Matthew 10:25.) Nothing is too evil to slander a saint with.

The words behind it

19 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Mark 15:2

    So Pilate questioned Him, “Are You the King of the Jews?” “You have said so,” Jesus replied.

    it leads to

    • Matthew 2:2

      asking, “Where is the One who has been born King of the Jews? We saw His star in the east and have come to worship Him.”

      Reached by 2 separate paths from here.

  • Through

    1 Timothy 6:13

    I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who made the good confession in His testimony before Pontius Pilate:

    it leads to

    • Matthew 27:11

      Meanwhile Jesus stood before the governor, who questioned Him: “Are You the King of the Jews?” “You have said so,” Jesus replied.

      Reached by 2 separate paths from here.

    • John 18:36–37

      Jesus answered, “My kingdom is not of this world; if it were, My servants would fight to prevent My arrest by the Jews. But now My kingdom is not of this realm.”

    • 1 Timothy 5:21

      I solemnly charge you before God and Christ Jesus and the elect angels to maintain these principles without bias, and to do nothing out of partiality.

  • Through

    John 1:49

    “Rabbi,” Nathanael answered, “You are the Son of God! You are the King of Israel!”

    it leads to

    • Zephaniah 3:15

      The LORD has taken away your punishment; He has turned back your enemy. Israel’s King, the LORD, is among you; no longer will you fear any harm.

    • Matthew 27:42

      “He saved others, but He cannot save Himself. He is the King of Israel! Let Him come down now from the cross, and we will believe in Him.

    • Zechariah 9:9

      Rejoice greatly, O Daughter of Zion! Shout in triumph, O Daughter of Jerusalem! See, your King comes to you, righteous and victorious, humble and riding on a donkey, on a colt, the foal of…

    • John 12:13–15

      They took palm branches and went out to meet Him, shouting: “Hosanna!” “Blessed is He who comes in the name of the Lord!” “Blessed is the King of Israel!”

Where this verse is studied

About Luke

The Arrival at Calvary — Gustave Doré (engraving), public domain
The Arrival at Calvary — Gustave Doré (engraving), public domain
This page draws on 12 works. Open the list of works

This page draws on Ambrose of Milan, Catena Aurea by Aquinas; Ambrose of Milan, EXPOSITION OF THE GOSPEL OF LUKE 10.97-98; Bede, On the Gospel of Luke; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 23; J. C. Ryle, Expository Thoughts on the Gospels, Luke; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Tertullian, Against Marcion Book IV; Theophylact of Ohrid, Commentary on Luke and Theophylact of Ohrid, Catena Aurea by Aquinas.