Luke 23:2

KJV

And they began to accuse him, saying, We found this [fellow] perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.

KJV (with Strong's)

And {G1161} they began {G756} to accuse {G2723} him {G846}, saying {G3004}, We found {G2147} this {G5126} fellow perverting {G1294} the nation {G1484}, and {G2532} forbidding {G2967} to give {G1325} tribute {G5411} to Caesar {G2541}, saying {G3004} that he himself {G1438} is {G1511} Christ {G5547} a King {G935}.

Complete Jewish Bible

where they started accusing him. “We found this man subverting our nation, forbidding us to pay taxes to the Emperor and claiming that he himself is the Messiah — a king!”

Berean Standard Bible

And they began to accuse Him, saying, “We found this man subverting our nation, forbidding payment of taxes to Caesar, and proclaiming Himself to be Christ, a King.”

American Standard Version

And they began to accuse him, saying, We found this man perverting our nation, and forbidding to give tribute to Cæsar, and saying that he himself is Christ a king.

Commentary

### SUMMARY
Luke 23:2 records the pivotal moment when the Jewish religious leaders, having condemned Jesus on religious grounds, present a set of politically charged and fabricated accusations against Him before Pontius Pilate, the Roman governor. Their aim was to compel Pilate to execute Jesus, as they lacked the authority to impose capital punishment themselves, by twisting Jesus's spiritual claims into seditious acts against Roman rule, specifically alleging He was perverting the nation, forbidding tribute to Caesar, and claiming to be a king in opposition to the emperor.

### CONTEXT
* **Literary Context:** This verse immediately follows the Jewish Sanhedrin's night trial of Jesus, where He was found guilty of blasphemy for acknowledging His divine Sonship and Messiahship ([Luke 22:66-71](/luke/22-66-71 "Luke 22:66-71 - Jesus' Trial Before the Sanhedrin")). The narrative then transitions abruptly to the Roman praetorium, where Jesus is brought before Pilate. The shift in venue necessitates a change in the nature of the accusations. While blasphemy was a capital offense under Jewish law, it held no weight in a Roman court. Therefore, the Jewish leaders skillfully reframe their religious grievances into political threats, knowing that Pilate's primary concern was the maintenance of Roman order and imperial authority in the province of Judea. This strategic shift highlights the manipulative intent behind their actions.

* **Historical & Cultural Context:** Judea was a Roman province, governed by a prefect (like Pilate) who held ultimate authority, including the power of capital punishment. The Jewish people, while granted some religious autonomy, were under Roman occupation, which included the imposition of Roman taxes (tribute to Caesar). This taxation was a constant source of resentment and a symbol of their subjugation, often sparking revolts. Any individual claiming to be a "king" or inciting rebellion against Roman taxation would be immediately perceived as a grave threat to imperial stability and a challenge to Caesar's supreme authority. The Jewish leaders understood this political reality perfectly, crafting charges that would resonate with Pilate's concerns about sedition and public order, rather than theological disputes which he would likely dismiss as internal Jewish squabbles.

* **Key Themes:** Luke 23:2 powerfully introduces several key themes that permeate the passion narrative. Firstly, the theme of **False Accusation and Injustice** is central, as Jesus is subjected to charges that are demonstrably untrue, particularly regarding the tribute to Caesar, which directly contradicts His own teaching to "[render unto Caesar the things which be Caesar's](/luke/20-25 "Luke 20:25 - Render to Caesar")" ([Luke 20:25](/luke/20-25 "Luke 20:25 - Paying Taxes to Caesar")). Secondly, the verse highlights the **Clash of Kingdoms**, contrasting Jesus's spiritual, heavenly kingship with the earthly, political power structures of Rome and the misguided expectations of the Jewish leaders for a political Messiah. Thirdly, it underscores the theme of **Political Manipulation and Expediency**, as the religious elite prioritize their own power and perceived stability over truth and justice, using Roman authority as a tool to eliminate Jesus. Finally, the verse foreshadows the **Rejection of the Messiah** by His own people, as their leaders actively seek His death through deceptive means.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **perverting (Greek, _diastréphō'_):** From the Strong's G1294 data, this word means "to distort, i.e. (figuratively) misinterpret, or (morally) corrupt." In this context, the accusers allege that Jesus was actively misleading and corrupting the Jewish nation. This charge implies that Jesus was an agitator, turning the people away from loyalty to Rome and inciting them towards rebellion. It paints a picture of a dangerous revolutionary who was undermining the established order, a serious accusation designed to provoke a strong Roman response.
* **tribute (Greek, _phóros'_):** Strong's G5411 defines this as "a load (as borne), i.e. (figuratively) a tax (properly, an individual assessment on persons or property; whereas τέλος is usually a general toll on goods or travel)." This specific term refers to the Roman poll tax, a direct and resented symbol of Roman subjugation. The accusation that Jesus was "forbidding to give tribute to Caesar" was a direct charge of treason, striking at the heart of Roman financial and political control, and was a deliberate falsehood given Jesus's teaching on the matter.
* **King (Greek, _basileús'_):** According to Strong's G935, this term refers to "a sovereign (abstractly, relatively, or figuratively)." While Jesus truly is a King, His kingship is spiritual and eternal, not of this world ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")). The accusers deliberately presented Jesus's spiritual claim to Messiahship ("Christ") as a claim to an earthly, political throne, thereby portraying Him as a rival to Caesar and a threat to Roman imperial authority. This was the most potent accusation, designed to ensure a death sentence.

#### Verse Breakdown
* **"And they began to accuse him, saying":** This phrase identifies the accusers as the Jewish religious leaders who brought Jesus to Pilate. The use of "began to accuse" suggests a formal, concerted effort to present their case, indicating their determination to secure a conviction. Their "saying" introduces the specific charges they leveled against Jesus, carefully crafted for the Roman context.
* **"We found this [fellow] perverting the nation":** This is the first and broadest charge, asserting that Jesus was a seditious figure, misleading the Jewish people and turning them away from Roman authority. The term "perverting" (G1294, _diastréphō_) implies corruption and distortion, painting Jesus as a dangerous agitator who was undermining social and political order. This was a grave accusation in the eyes of Rome, which prioritized stability in its provinces.
* **"and forbidding to give tribute to Caesar":** This is a direct and specific charge of treason, alleging that Jesus was actively hindering the collection of Roman taxes. This was a blatant lie, as Jesus had famously taught His disciples to "render unto Caesar the things which be Caesar's" ([Luke 20:25](/luke/20-25 "Luke 20:25 - Render to Caesar")). This accusation was designed to provoke Pilate's immediate concern, as tax collection was fundamental to Roman administration and a common flashpoint for rebellion.
* **"saying that he himself is Christ a King":** This final accusation twists Jesus's true identity and spiritual claim into a political threat. "Christ" (G5547, _Christós_) means "Anointed One" or "Messiah," a title with deep spiritual and eschatological significance for the Jews, often associated with a king from David's line. The accusers deliberately presented Jesus's messianic claim as a claim to an earthly throne, thereby suggesting He was a rival to Caesar (G2541, _Kaîsar_) and a potential leader of a rebellion. This was the most serious charge, aiming directly at the Roman emperor's authority.

#### Literary Devices
Luke 23:2 employs several literary devices to highlight the dramatic tension and the injustice of Jesus's trial. **Irony** is prominent, as Jesus, the true King of Kings, is accused of being a political usurper, while His accusers, ostensibly upholding the law, are engaged in deceit and manipulation. The accusation of "perverting the nation" is itself an ironic statement, as it is the accusers who are perverting justice and truth. **Framing** is also evident, as the Jewish leaders deliberately reframe Jesus's spiritual teachings and messianic identity into politically palatable, yet false, charges of sedition and treason. This strategic **Misrepresentation** of truth for malicious ends is a key element of the narrative. Furthermore, the scene is fraught with **Dramatic Tension**, building anticipation for Pilate's verdict and foreshadowing the ultimate sacrifice of an innocent man.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:2 serves as a stark reminder of humanity's capacity for injustice and the lengths to which people will go to eliminate perceived threats to their established power or comfort. Theologically, it underscores the profound contrast between earthly kingdoms, driven by fear, control, and political expediency, and the spiritual kingdom of God, founded on truth, righteousness, and self-sacrificial love. Jesus, the innocent Lamb of God, stands silent before His accusers, embodying the divine patience and submission to the Father's will, even in the face of egregious falsehoods. This moment highlights the world's rejection of its true King, preferring human systems and earthly power over divine authority and spiritual liberation. It also reveals the insidious nature of slander and how truth can be twisted into a weapon against the innocent.

* [Psalm 35:11](/psalms/35-11 "Psalm 35:11 - False Witnesses Rise Up"): "False witnesses did rise up; they laid to my charge things that I knew not."
* [Matthew 27:18](/matthew/27-18 "Matthew 27:18 - Pilate's Awareness of Envy"): "For he knew that for envy they had delivered him."
* [John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World"): "Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence."

### REFLECTION AND APPLICATION
Luke 23:2 presents a powerful and sobering scene that challenges believers to reflect on the nature of truth, justice, and spiritual authority in a world often hostile to God's kingdom. It reminds us that following Christ may lead to misunderstanding, false accusations, and opposition from those who cling to earthly power or conventional wisdom. Just as Jesus faced politically motivated lies, we too may encounter situations where our faith or actions are misrepresented, or where spiritual truths are twisted for worldly gain. This verse calls us to cultivate discernment, to stand firm in the truth of God's Word, and to resist the temptation to compromise our convictions for the sake of worldly acceptance or comfort. It also prompts us to examine our own hearts: are we quick to judge or accuse others based on incomplete information or personal biases? Do we prioritize our own agendas over the pursuit of truth and righteousness? Ultimately, this passage encourages us to trust in God's sovereign plan, knowing that even in moments of profound injustice, His purposes will prevail.

#### Questions for Reflection
* **How do the false accusations against Jesus in this verse challenge our understanding of justice and truth in the world today?**
* **In what ways might we, as followers of Christ, be tempted to compromise or misrepresent spiritual truths for worldly acceptance or gain?**
* **How can we better discern between genuine spiritual claims and those that are twisted for political or personal agendas?**
* **What does Jesus's response (or lack thereof, in some accounts) to these accusations teach us about enduring unjust suffering?**

### FAQ
**Why did the Jewish leaders bring Jesus to Pilate with political charges instead of religious ones?**

Answer: The Jewish Sanhedrin had already condemned Jesus on religious grounds, specifically for blasphemy, because He claimed to be the Son of God and the Messiah ([Luke 22:66-71](/luke/22-66-71 "Luke 22:66-71 - Jesus' Trial Before the Sanhedrin")). However, under Roman occupation, the Jewish authorities did not have the legal right to execute someone, especially not for a religious offense that held no weight in Roman law. They needed the Roman prefect, Pontius Pilate, to authorize Jesus's execution. To achieve this, they strategically reframed their religious grievances into political accusations of sedition, treason, and claiming kingship in opposition to Caesar, knowing these charges would be taken seriously by Pilate as threats to Roman imperial authority and stability.

**Was Jesus actually forbidding people to pay tribute to Caesar?**

Answer: No, this was a deliberate and malicious falsehood. Jesus explicitly taught the opposite. When questioned by His adversaries about paying taxes to Caesar, Jesus famously responded, "[Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's](/luke/20-25 "Luke 20:25 - Render to Caesar")" ([Luke 20:25](/luke/20-25 "Luke 20:25 - Paying Taxes to Caesar")). This teaching affirmed the legitimacy of paying taxes to the governing authorities while also prioritizing one's duty to God. The Jewish leaders' accusation was a calculated lie designed to incite Pilate's anger and secure a death sentence.

**What was the significance of the accusation that Jesus claimed to be "Christ a King"?**

Answer: The term "Christ" (Greek: _Christos_) means "Anointed One" or "Messiah," a title with profound spiritual and eschatological significance for the Jewish people, often associated with a promised king from the line of David who would deliver Israel. While Jesus truly is the Messiah and King, His kingdom is spiritual and "not of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")). The Jewish leaders deliberately twisted this spiritual claim into a political one, portraying Jesus as an earthly king who would rival Caesar and lead a rebellion against Roman rule. This was the most dangerous accusation they could make, as it directly challenged the supreme authority of the Roman Emperor and was a capital offense.

### CHRIST-CENTERED FULFILLMENT
Luke 23:2, with its litany of false accusations against Jesus, profoundly points to Christ's ultimate fulfillment as the suffering Servant and the true King. The charges of "perverting the nation," "forbidding tribute to Caesar," and claiming to be "Christ a King" highlight the world's misunderstanding and rejection of God's Anointed One. Yet, it is precisely through this unjust trial and the subsequent crucifixion that Jesus fulfills ancient prophecies, becoming the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). His willingness to endure such slander and political manipulation, remaining silent before His accusers ([Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - Silent Before His Accusers")), demonstrates His perfect obedience to the Father's will and His unwavering commitment to His redemptive mission. The earthly powers sought to eliminate a perceived political rival, but in doing so, they unwittingly participated in God's divine plan to establish a spiritual kingdom far greater than any earthly empire. Jesus's true kingship, though denied and mocked in this moment, is ultimately vindicated through His resurrection and ascension, where He is declared Lord and Christ, King of Kings and Lord of Lords ([Philippians 2:8-11](/philippians/2-8-11 "Philippians 2:8-11 - Christ's Humiliation and Exaltation"); [Revelation 19:16](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords")). Thus, the false charges in Luke 23:2 paradoxically underscore the truth of His identity and the eternal nature of His reign.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 17:6

And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;

Acts 17:7

Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, [one] Jesus.

Luke 23:14

Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined [him] before you, have found no fault in this man touching those things whereof ye accuse him:

John 19:12

And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.

Mark 14:61

But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?

Mark 14:62

And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

Psalms 62:4

They only consult to cast [him] down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.