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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 23:1–12. His three-level outline is real structure in the source text, so it is rendered as structure.
Our Lord Jesus was condemned as a blasphemer in the spiritual court, but it was the most impotent malice that could be that this court was actuated by; for, when they had condemned him, they knew they could not put him to death, and therefore took another course.
I.They accused him before Pilate.
The whole multitude of them arose, when they saw they could go no further with him in their court, and led him unto Pilate, though it was no judgment day, no assizes or sessions; and they demanded justice against him, not as a blasphemer (that was no crime that he took cognizance of), but as one disaffected to the Roman government, which they in their hearts did not look upon as any crime at all, or, if it was one, they themselves were much more chargeable with it than he was; only it would serve the turn and answer the purpose of their malice: and it is observable that that which was the pretended crime, for which they employed the Roman powers to destroy Christ, was the real crime for which the Roman powers not long after destroyed them.
1.Here is the indictment drawn up against him (Luk 23:2), in which they pretended a zeal for Caesar, only to ingratiate themselves with Pilate, but it was all malice against Christ, and nothing else. They misrepresented him,
(1.)As making the people rebel against Caesar. It was true, and Pilate knew it, that there was a general uneasiness in the people under the Roman yoke, and they wanted nothing but an opportunity to shake it off; now they would have Pilate believe that this Jesus was active to foment that general discontent, which, if the truth was known, they themselves were the aiders and abettors of: We have found him perverting the nation; as if converting them to God's government were perverting them from the civil government; whereas nothing tends more to make men good subjects than making them Christ's faithful followers. Christ had particularly taught that they ought to give tribute to Caesar, though he knew there were those that would be offended at him for it; and yet he is here falsely accused as forbidding to give tribute to Caesar. Innocency is no fence against calumny.
(2.)As making himself a rival with Caesar, though the very reason why they rejected him, and would not own him to be the Messiah, was because he did not appear in worldly pomp and power, and did not set up for a temporal prince, nor offer to do any thing against Caesar; yet this is what they charged him with, that he said, he himself is Christ a king. He did say that he was Christ, and, if so, then a king, but not such a king as was ever likely to give disturbance to Caesar. When his followers would have made him a king (Joh 6:15), he declined it, though by the many miracles he wrought he made it appear that if he would have set up in competition with Caesar he would have been too hard for him.
2.His pleading to the indictment: Pilate asked him, Art thou the king of the Jews? Luk 23:3. To which he answered, Thou sayest it; that is, "It is as thou sayest, that I am entitled to the government of the Jewish nation; but in rivalship with the scribes and Pharisees, who tyrannize over them in matters of religion, not in rivalship with Caesar, whose government relates only to their civil interests." Christ's kingdom is wholly spiritual, and will not interfere with Caesar's jurisdiction. Or, "Thou sayest it; but canst thou prove it? What evidence hast thou for it?" All that knew him knew the contrary, that he never pretended to be the king of the Jews, in opposition to Caesar as supreme, or to the governors that were sent by him, but the contrary.
3.Pilate's declaration of his innocency (Luk 23:4): He said to the chief priests, and the people that seemed to join with them in the prosecution, "I find no fault in this man. What breaches of your law he may have been guilty of I am not concerned to enquire, but I find nothing proved upon him that makes him obnoxious to our court."
4.The continued fury and outrage of the prosecutors, Luk 23:5. Instead of being moderated by Pilate's declaration of his innocency, and considering, as they ought to have done, whether they were not bringing the guilt of innocent blood upon themselves, they were the more exasperated, more exceedingly fierce. We do not find that they have any particular fact to produce, much less any evidence to prove it; but they resolve to carry it with noise and confidence, and say it, though they cannot prove it: He stirs up the people to rebel against Caesar, teaching throughout all Judea, beginning from Galilee to this place. He did stir up the people, but it was not to any thing factious or seditious, but to every thing that was virtuous and praiseworthy. He did teach, but they could not charge him with teaching any doctrine that tended to disturb the public peace, or make the government uneasy or jealous.
II.They accused him before Herod.
1.Pilate removed him and his cause to Herod's court. The accusers mentioned Galilee, the northern part of Canaan. "Why," saith Pilate, "is he of that country? Is he a Galilean?" Luk 23:6. "Yes," said they, "that is his head-quarters; there he was spent most of his time." "Let us send him to Herod then," saith Pilate, "for Herod is now in town, and it is but fit he should have cognizance of his cause, since he belongs to Herod's jurisdiction." Pilate was already sick of the cause, and desirous to rid his hands of it, which seems to have been the true reason for sending him to Herod. But God ordered it so for the more evident fulfilling of the scripture, as appears Act 4:26, Act 4:27, where that of David (Psa 2:2), The kings of the earth and the rulers set themselves against the Lord and his Anointed, is expressly said to be fulfilled in Herod and Pontius Pilate.
2.Herod was very willing to have the examining of him (Luk 23:8): When he saw Jesus he was exceedingly glad, and perhaps the more glad because he saw him a prisoner, saw him in bonds. He had heard many things of him in Galilee, where his miracles had for a great while been all the talk of the country; and he longed to see him, not for any affection he had for him or his doctrine, but purely out of curiosity; and it was only to gratify this that he hoped to have seen some miracle done by him, which would serve him to talk of as long as he lived. In order to this, he questioned with him in many things, that at length he might bring him to something in which he might show his power. Perhaps he pumped him concerning things secret, or things to come, or concerning his curing diseases. But Jesus answered him nothing; nor would he gratify him so much as with the performance of one miracle. The poorest beggar, that asked a miracle for the relief of his necessity, was never denied; but this proud prince, that asked a miracle merely for the gratifying of his curiosity, is denied. He might have seen Christ and his wondrous works many a time in Galilee, and would not, and therefore it is justly said, Now he would see them, and shall not; they are hidden from his eyes, because he knew not the day of his visitation. Herod thought, now that he had him in bonds, he might command a miracle, but miracles must not be made cheap, nor Omnipotence be at the beck of the greatest potentate.
3.His prosecutors appeared against him before Herod, for they were restless in the prosecution: They stood, and vehemently accused him (Luk 23:10), impudently and boldly, so the word signifies. They would make Herod believe that he had poisoned Galilee too with his seditious notions. Note, It is no new thing for good men and good ministers, that are real and useful friends to the civil government, to be falsely accused as factious and seditious, and enemies to government.
4.Herod was very abusive to him: He, with his men of war, his attendants, and officers, and great men, set him at nought. They made nothing of him; so the word is. Horrid wickedness! To make nothing of him who made all things. They laughed at him as a fool; for they knew he had wrought many miracles to befriend others, and why would he not now work one to befriend himself? Or, they laughed at him as one that had lost his power, and was become weak as other men. Herod, who had been acquainted with John Baptist, and had more knowledge of Christ too than Pilate had, was more abusive to Christ than Pilate was; for knowledge without grace does but make men the more ingeniously wicked. Herod arrayed Christ in a gorgeous robe, some gaudy painted clothes, as a mock-king; and so he taught Pilate's soldiers afterwards to do him the same indignity. He was ringleader in that abuse.
5.Herod sent him back to Pilate, and it proved an occasion of the making of them friends, they having been for some time before at variance. Herod could not get sight of a miracle, but would not condemn him neither as a malefactor, and therefore sent him again to Pilate (Luk 23:11), and so returned Pilate's civility and respect in sending the prisoner to him; and this mutual obligation, with the messages that passed between them on this occasion, brought them to a better understanding one of another than there had been of late between them, Luk 23:12. They had been at enmity between themselves, probably upon Pilate's killing of the Galileans, who were Herod's subjects (Luk 13:1), or some other such matter of controversy as usually occurs among princes and great men. Observe how those that quarrelled with one another yet could unite against Christ; as Gebal, and Ammon, and Amalek, though divided among themselves, were confederate against the Israel of God, Psa 83:7. Christ is the great peace-maker; both Pilate and Herod owned his innocency, and their agreeing in this cured their disagreeing in other things.
Historical interpretation
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Having been bound, Christ went from Caiaphas to Pilate; is this also written? Yes: “And having bound him, they led him away as a present to the King of Jarim.” But some keen listener will object: “Pilate was not a king.” (Let us pass over for the time the main points of the inquiry.) “How then, having bound him, did they lead him as a present to the king?” But read the Gospel: “Pilate, hearing that he was from Galilee, sent him to Herod; for Herod was then king and was present in Jerusalem.” Notice the exactness of the prophet, for he says that he was sent as a present. For “Herod and Pilate became friends that very day; whereas previously they had been at enmity with each other.” It was fitting that he, who was to restore peace between earth and heaven, should first put at peace the very men who condemned him, for the Lord himself was there present, “who reconciles the hearts of the princes of the earth.” Mark the exactness of the prophets and their truthful testimony.
He was silent and did nothing, for Herod's unbelief deserved not to see Him, and the Lord shunned display. And perhaps typically in Herod are represented all the ungodly, who if they have not believed the Law and the Prophets, cannot see Christ's wonderful works in the Gospel.
It is not without reason that He is arrayed by Herod in a white robe, as bearing a sign of His immaculate Passion, that the Lamb of God without spot would take upon Himself the sins of the world.
Under the type also of Herod and Pilate, who from enemies were made friends by Jesus Christ, is preserved the figure of the people of Israel and the Gentile nation; that through our Lord's Passion should come to pass the future concord of both, yet so that the people of the Gentiles should receive the word of God first, and then transmit it by the devotion of their faith to the Jewish people; that they too may with the glory of their majesty clothe the body of Christ, which before they had despised.
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. But Herod, desiring to see some miracles done by him, kept silent and did nothing; for neither did his cruelty deserve to see divine things, nor did the Lord desire to indulge in boasting. And perhaps in Herod all the wicked are symbolized: who, if they do not believe in the Law and the prophets, are unable to see the miracles of Christ's works even in the Gospel.
It is not idle that he is dressed in a white robe by Herod, giving clear indications of his passion; for the great God, without spot, with glory, received the sins of the world. In the figure of Herod and Pilate also, who became friends from enemies through Jesus Christ, the figure of the people of Israel and the Gentile people is preserved, so that through the passion of the Lord there will be future harmony between them both: in such a way, however, that the pious people of the nations receive the word of God and transmit their faith to the Jewish people with their devotion; so that they too may clothe the body of Christ with the glory of their majesty, whom they had previously despised.
(Mor. 10. c. 31.) Now Herod wished to make proof of Christ's fame, desiring to witness His miracles; for it follows, And when Herod saw Jesus, he was glad, &c.
(Mor. 22. c. 16.) From these words we ought to derive a lesson, that whenever our hearers wish as if by praising us to gain knowledge from us, but not to change their own wicked course, we must be altogether silent, lest if from love of ostentation we speak God's word, both they who were guilty cease not to be so, and we who were not become so. And there are many things which betray the motive of a hearer, but one in particular, when they always praise what they hear, yet never follow what they praise.
(Mor. 10. c. 31.) The Redeemer therefore though questioned held His peace, though expected disdained to work miracles. And keeping Himself secretly within Himself, left those who were satisfied to seek for outward things, to remain thankless without, preferring to be openly set at nought by the proud, than be praised by the hollow voices of unbelievers. Hence it follows, And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a white robe.
Pilate having determined not to question our Lord concerning the above-mentioned accusation, is the rather glad now that an opportunity offers to escape from passing judgment upon Him. Hence it is said, When Pilate heard of Galilee, he asked whether the man were a Galilæan. And lest he should be compelled to pass sentence against one whom he knew to be innocent, and delivered for envy, sends Him to be heard by Herod, preferring that he who was the Tetrarch of our Lord's country might be the person either to acquit or punish Him; for it follows, And as soon as he knew that he belonged to Herod's jurisdiction.
Or this alliance between Herod and Pilate signifies that the Gentiles and Jews, though differing in race, religion, and character, agree together in persecuting Christians.
The chief priests and the scribes also stood, vehemently accusing him. With the chief priests and scribes accusing him, the Lord responded little to Pilate, and answered nothing to Herod, lest by refuting the accusation he might be released by the governor, and the benefit of the cross be delayed. For it was indeed just that he should respond in part to Pilate, who reluctantly delivered the sentence: but Herod and the other Jewish leaders whom he regarded as wholly unworthy of his words, since they condemned the innocent against the decrees of their own law. Because of these things, although he refused to answer, the likeness of the Lamb was given so that in his silence he might be considered not guilty, but innocent. For when he remained silent, he displayed the patience of a lamb about to be slaughtered for the whole flock; but when he answered, he fought like a good shepherd against the threats of wolves and robbers for the sheep entrusted to him.
Wherein he follows the Roman law, which provided that every man should be judged by the governor of his own jurisdiction.
Not as though he was about to gain any benefit from the sight, but seized with curiosity he thought he should see that extraordinary man, of whose wisdom and wonderful works he had heard so much. He also wished to hear from His mouth what He could say. Accordingly he asks Him questions, making a sport of Him, and ridiculing Him. But Jesus, who performed all things prudently, and who, as David testifies, ordereth His words with discretion, (Ps. 112:5.) thought it right in such a case to be silent. For a word uttered to one whom it profiteth nothing becomes the cause of his condemnation. Therefore it follows, But he answered him nothing.
Nevertheless, observe how the Devil is thwarted by the thing which He does. He heaps up scorn and reproaches against Christ, whereby it is made manifest that the Lord is not seditious. Otherwise He would not have been derided, when so great a danger was afloat, and that too from a people who were held in suspicion, and so given to change. But the sending of Christ by Pilate to Herod, becomes the commencement of a mutual friendship, Pilate not receiving those who were subject to Herod's authority, as it is added, And they were made friends, &c. Observe the Devil every where uniting together things separate, that he may compass the death of Christ. Let us blush then, if for the sake of our salvation we keep not even our friends in union with us.
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Summary
Luke 23:10 vividly portrays the relentless and intense opposition Jesus faced from the Jewish religious authorities during His trial before Pontius Pilate. The chief priests and scribes, having already condemned Jesus in their own court, stood before the Roman governor and vehemently accused Him, underscoring their unwavering determination to secure His crucifixion despite Pilate's initial reluctance to find Him guilty. This scene highlights the profound injustice and the spiritual forces at play in the events leading to Christ's passion.
Context
Literary Context
This verse is situated within the pivotal narrative of Jesus' trial before Pontius Pilate, immediately following His interrogation by Herod Antipas (Luke 23:6-9). Having been sent back to Pilate by Herod, Jesus now stands accused by the very authorities who sought His demise. The preceding verses in Luke 23 detail the initial accusations brought by the Jewish leaders, focusing on political charges like sedition and claiming kingship in opposition to Caesar (e.g., Luke 23:2). Pilate's repeated declarations of Jesus' innocence (e.g., Luke 23:4) only intensified the resolve of the chief priests and scribes, leading to the vehement accusations described in this verse. The scene sets the stage for Pilate's eventual capitulation to the crowd's demands.
Historical & Cultural Context
The trial of Jesus before Pilate took place in Jerusalem during the Passover festival, a time of heightened religious and political tension. Judea was under Roman occupation, and while the Jewish Sanhedrin had religious authority, they lacked the power to execute capital punishment without Roman approval. This necessitated bringing Jesus before Pilate. The chief priests (primarily Sadducees) and scribes (often Pharisees or those learned in the Law) represented the established religious and legal elite. Their accusations, though rooted in theological opposition to Jesus' claims of divinity and authority, were strategically framed as political threats to Roman rule to ensure Pilate's involvement. The public nature of the trial, with the accusers standing before the Roman governor, reflects the legal procedures of the time, where accusers would present their case directly.
Key Themes
Luke 23:10 contributes significantly to several overarching themes in Luke's Gospel. It powerfully illustrates the theme of Opposition to Christ, showing the relentless and malicious animosity of the religious establishment towards Jesus, which culminates in His crucifixion. This verse also highlights the theme of Injustice and False Accusation, as Jesus, though innocent, is subjected to a barrage of baseless charges driven by envy and a desire to maintain power, a theme echoed in Isaiah 53:7. Furthermore, it underscores the Sovereignty of God amidst human wickedness; despite the intense human conspiracy against Jesus, His suffering and death were part of God's predetermined plan for salvation, a truth woven throughout the New Testament, particularly in passages like Acts 2:23.
Exposition and Analysis
Key Word Analysis
From ἀρχή (chief) and ἱερεύς (priest), this term refers to the high-priest or, by extension, the chief priests. In this context, it designates the powerful, aristocratic priestly families who held significant religious and political influence within Judea. Their presence and active participation in the accusation underscore the institutional nature of the opposition to Jesus.
Derived from γράμμα (a writing), a scribe was a professional writer, a learned man, often an interpreter and teacher of the Mosaic Law. They were the legal and theological experts, often associated with the Pharisees, and their combined presence with the chief priests signifies the full weight of the Jewish religious and intellectual establishment arrayed against Jesus.
An adverb meaning "in a well-strung manner," figuratively "intensely," "cogently" (in a good sense) or "fiercely" (in a bad sense). Here, it conveys the fierce, forceful, and aggressive nature of the accusations. It suggests a barrage of charges delivered with passion, determination, and perhaps even anger, indicating their strong desire to sway Pilate's judgment.
Verse Breakdown
"And the chief priests and scribes stood"
This clause sets the scene, emphasizing the physical presence and posture of Jesus' accusers. "Stood" (Greek hístēmi) implies not merely being present, but taking a firm, fixed position, ready to engage. This posture conveys their resolve and active participation in the proceedings, acting as official accusers rather than passive observers. Their united front, representing the highest religious and legal authorities, highlights the formidable opposition Jesus faced.
"and vehemently accused him"
This is the core action of the verse. The conjunction "and" links their standing to their active accusation. "Vehemently accused" (Greek eutónōs katēgoréō) signifies a forceful, persistent, and aggressive barrage of charges. It implies that they were not merely stating facts but were passionately and fiercely pressing their case, using every means to persuade Pilate of Jesus' guilt. This verbal assault contrasts sharply with Jesus' own silence in the face of such accusations (Luke 23:9).
Literary Devices
Luke 23:10 employs several literary devices to enhance its impact. The scene is imbued with Dramatic Irony, as the very religious leaders who claim to uphold God's law are actively perverting justice and condemning the Son of God. Their "vehement" accusations, intended to secure Jesus' death, unwittingly serve to fulfill God's redemptive plan. There is also a strong sense of Foreshadowing, as the intense opposition and false accusations here prefigure the ultimate act of injustice on the cross. The verse also utilizes Contrast, setting the aggressive, loud accusations of the chief priests and scribes against the backdrop of Jesus' dignified silence (though not explicitly stated in this verse, it is a key theme of the surrounding narrative, e.g., Luke 23:9), highlighting His composure and submission to divine will in the face of human malice.
Theological and Thematic Connections
Luke 23:10 is a stark portrayal of human depravity and the spiritual battle against divine truth. The chief priests and scribes, blinded by envy, fear, and a desire to preserve their own power and traditions, actively reject God's Messiah. Their vehement accusations represent the world's hostility towards Christ and His kingdom, demonstrating how religious zeal, when unmoored from truth and love, can become a tool of profound injustice. The verse underscores the theme of the innocent suffering for the guilty, a foundational concept in biblical theology that points to the ultimate redemptive work of Christ. It also highlights the persistent nature of spiritual opposition, reminding believers that following Christ often entails facing misunderstanding, false accusations, and hostility from those who oppose God's ways.
Reflection and Application
Luke 23:10 serves as a profound mirror for self-examination and a source of strength for believers. It reminds us that truth can be twisted and justice perverted by those driven by self-interest, fear, or a desire for control. In a world where false narratives and accusations are common, this verse calls us to discern truth, stand for justice, and resist the temptation to condemn others based on popular opinion or personal bias. For those who experience unjust criticism or opposition for their faith, Jesus' experience provides solidarity and a model of endurance. It encourages us to respond with grace and trust in God's ultimate vindication, knowing that our suffering for righteousness' sake aligns us with Christ. Ultimately, this scene compels us to reflect on our own hearts: are we quick to accuse, or are we quick to extend grace and seek truth, even when it is uncomfortable?
Questions for Reflection
FAQ
Why were the chief priests and scribes so "vehement" in their accusations against Jesus?
The "vehemence" of their accusations stemmed from a complex mix of theological, political, and personal motivations. Theologically, they viewed Jesus as a blasphemer for claiming divinity and a threat to their interpretation of the Law and temple worship. Politically, they feared His growing popularity and the potential Roman intervention if He were perceived as a revolutionary king, which could jeopardize their own positions and the delicate balance of power (John 11:48). Personally, their envy and pride were deeply wounded by Jesus' teachings, miracles, and His direct challenges to their hypocrisy and authority (e.g., Matthew 23). Their combined fear, envy, and perceived threat to their established order fueled their intense and relentless desire to see Him condemned.
Christ-Centered Fulfillment
Luke 23:10, with its depiction of the chief priests and scribes vehemently accusing Jesus, finds profound Christ-centered fulfillment in several ways. This scene is a direct manifestation of the suffering Servant prophesied in Isaiah 53, who was "oppressed and afflicted, yet he opened not his mouth" (Isaiah 53:7). Jesus' silence in the face of these furious accusations (as seen in Luke 23:9 and Mark 15:5) demonstrates His willing submission to the Father's plan, becoming the innocent Lamb led to slaughter. His unjust condemnation by human authorities, despite His blamelessness, perfectly foreshadows His role as the sinless sacrifice who bore the sins of the world. The vehemence of His accusers highlights the depth of human sin and rebellion against God, making Christ's subsequent sacrifice all the more glorious as the ultimate act of divine love and redemption, offering reconciliation where there was only hostility (Romans 5:8). Thus, the scene of His accusation is not merely a historical event, but a crucial step in the unfolding of God's redemptive purpose, culminating in His victory over sin and death on the cross (Colossians 2:14-15).