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Translation
King James Version
And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.
Complete Jewish Bible
Herod and his soldiers treated Yeshua with contempt and made fun of him. Then, dressing him in an elegant robe, they sent him back to Pilate.
Berean Standard Bible
And even Herod and his soldiers ridiculed and mocked Him. Dressing Him in a fine robe, they sent Him back to Pilate.
American Standard Version
And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate.
World English Bible Messianic
Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate.
Geneva Bible (1599)
And Herod with his men of warre, despised him, and mocked him, and arayed him in white, and sent him againe to Pilate.
Young's Literal Translation
and Herod with his soldiers having set him at nought, and having mocked, having put around him gorgeous apparel, did send him back to Pilate,
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Commentary on Luke 23 verses 1–12
1 ¶ And the whole multitude of them arose, and led him unto Pilate.
2 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.
3 And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.
4 Then said Pilate to the chief priests and to the people, I find no fault in this man.
5 And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.
6 When Pilate heard of Galilee, he asked whether the man were a Galilaean.
7 And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.
8 And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.
9 Then he questioned with him in many words; but he answered him nothing.
10 And the chief priests and scribes stood and vehemently accused him.
11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.
12 And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.
I. II. Main points1. 2. Sub-points
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Cyril of JerusalemAD 386
Catechetical Lecture 13:14
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.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
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.
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 10.97-99
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.
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 10.103
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.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(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.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
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.
BedeAD 735
On the Gospel of Luke
But Herod, with his soldiers, despised him, and mocking, arrayed him in a white garment and sent him back to Pilate. The white garment, in which he was arrayed, signifies the purity of his passion, since the spotless Lamb of God was about to take away the sins of the whole world. For he who was despised and mocked in a white garment, suffered and was buried in a pure body. Alternatively: that he was mocked here in a white garment, but according to other evangelists in a purple or scarlet garment, expresses the double type of martyrdom, with which the passions of the holy Church are adorned. Which, admiring the innocent death of her Lord and groom, says: "My beloved is white and ruddy" (Cant. V). White in action, doubtless, and ruddy in blood. And he himself, blooming with the various flowers of his members, brings forth lilies in peace, and roses in war.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 23:11 vividly portrays Jesus' profound humiliation before Herod Antipas and his soldiers, who, driven by contempt and mockery, treated Him as utterly worthless. They arrayed Him in a splendid robe, a deliberate act of ridicule against His perceived claims of kingship, before sending Him back to Pilate, thereby implicitly declaring His innocence of any capital crime and highlighting the pervasive injustice of His trial.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices. Irony is prominent, as Herod, who had long desired to see Jesus perform a miracle, ultimately treats the Son of God with utter contempt, failing to recognize His true divine power and authority. The "gorgeous robe" serves as potent Symbolism, representing mock royalty and profound humiliation. It is a visual representation of the world's rejection of Christ's true kingship, dressing Him in a parody of what He truly is. This scene also functions as Foreshadowing, preparing the reader for the greater physical and emotional suffering Jesus will endure on the cross, where He is further mocked and stripped of dignity. Finally, there is a stark Contrast between Jesus' silent dignity and divine composure and the boisterous, cruel, and undignified behavior of Herod and his soldiers, highlighting the moral bankruptcy of those who reject truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:11 stands as a poignant testament to the depth of humiliation and rejection that Jesus, the Son of God, willingly endured as part of His redemptive mission. It underscores the profound theological truth that God's chosen King would not be received with honor by the world's powers, but rather with contempt and scorn, fulfilling ancient prophecies of a suffering Messiah. This scene reveals the pervasive sinfulness of humanity—its capacity for injustice, political expediency, and outright cruelty—even when confronted with blameless innocence. Yet, within this narrative of human depravity, God's sovereign plan unfolds, as Jesus' silent endurance and willingness to be "set at nought" become the very means by which humanity's salvation is secured. His suffering is not a sign of weakness, but of ultimate strength and obedient love, paving the way for His glorious exaltation.
REFLECTION AND APPLICATION
The scene of Jesus before Herod is a powerful mirror reflecting not only the historical injustice of His trial but also the ongoing human tendency to reject divine truth and righteousness. Jesus' silent endurance in the face of such profound contempt and mockery serves as a profound example of humility, submission to God's will, and unwavering resolve. He did not retaliate, defend Himself, or seek human vindication, but absorbed the scorn of humanity. For believers, this passage calls us to consider the immense cost of our salvation and to cultivate a spirit of resilience and humility when we face ridicule, scorn, or injustice for our faith. It reminds us that our worth and vindication do not come from human approval or worldly power, but from God alone. In a world that often values outward show and self-assertion, Jesus' example challenges us to embrace true strength found in humble obedience and patient suffering, trusting that God sees and will ultimately set all things right. It compels us to examine our own hearts: do we, like Herod, seek to avoid responsibility, or do we, like Christ, embrace the path of righteousness, even when it leads to humiliation?
Questions for Reflection
FAQ
Why did Pilate send Jesus to Herod, and what was the significance of this act?
Answer: Pilate sent Jesus to Herod primarily because Jesus was a Galilean, and Herod Antipas was the tetrarch of Galilee, giving him a claim to jurisdiction (Luke 23:6-7). However, Luke explicitly states that this act also served to reconcile Pilate and Herod, who had previously been at enmity (Luke 23:12). From a legal perspective, it was an attempt by Pilate to offload a politically sensitive case and avoid responsibility. The significance lies in the fact that even Herod, despite his contempt and mockery, found no basis for a capital charge against Jesus, implicitly confirming Jesus' innocence and further highlighting the injustice of His eventual condemnation.
What was the significance of arraying Jesus in a "gorgeous robe"?
Answer: The "gorgeous robe" (Luke 23:11) was a deliberate act of mockery and humiliation. While the exact color isn't specified, "gorgeous" (Greek: lamprós) suggests a bright, splendid, or dazzling garment, possibly white, often associated with royalty or high status. By dressing Jesus in such a robe, Herod and his soldiers were ridiculing His perceived claims of kingship or divine authority. It was a theatrical display designed to make a spectacle of Jesus, contrasting His humble appearance with the ostentatious garment, thereby emphasizing their contempt and treating Him as a ludicrous figure rather than a serious prisoner or a true king. This act foreshadowed the later mockery by Pilate's soldiers who dressed Him in a purple robe (John 19:2), both symbolizing the world's rejection of His true, divine sovereignty.
CHRIST-CENTERED FULFILLMENT
Luke 23:11, detailing Jesus' profound humiliation before Herod, serves as a powerful testament to the Christ-centered fulfillment of Old Testament prophecy and the very nature of His redemptive work. The contempt and mockery Jesus endured, being "set at nought" and arrayed in a "gorgeous robe" as a parody of kingship, directly fulfills prophecies of the suffering servant who would be "despised and rejected by mankind" (Isaiah 53:3). This scene underscores the Incarnation's ultimate purpose: the Son of God, though truly King of Kings and Lord of Lords (Revelation 19:16), willingly emptied Himself, taking on the form of a servant and humbling Himself to the point of death, even death on a cross (Philippians 2:7-8). His silent endurance before Herod, refusing to engage with His tormentors, demonstrates His perfect obedience to the Father's will and His identity as the spotless Lamb of God, who, "when he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly" (1 Peter 2:23). This humiliation was not an accidental detour but a necessary path for Christ to bear the sin of the world and secure humanity's salvation, ultimately leading to His glorious exaltation and universal recognition as Lord (Philippians 2:9-11).