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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
Seven Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.
But Pilate, hearing of Galilee, asked if the man were a Galilean. And when he knew that he was under Herod’s jurisdiction, he sent him to Herod, who was also in Jerusalem in those days. Pilate, indeed, lest he be forced to sentence him, whom he knew to be innocent and handed over out of envy, sent him to Herod to be heard, so that he would rather absolve or punish him, who was the Tetrarch of his homeland: truly, by divine Providence, lest any excuse remain for the Jews, as if they had not crucified Christ but the Romans, Herod also, who by birth and religion was a Jew, was permitted to show what he thought of him with his army. At the same time, the impiety of both provinces, namely Judea, in which he was born, and Galilee, in which he was raised and lived, conspiring in his death, is shown.
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 23:6 marks a pivotal moment in Jesus' trial before Pontius Pilate, where the mention of Galilee prompts Pilate to inquire about Jesus' regional origin. This seemingly simple question serves as a crucial jurisdictional inquiry, setting the stage for Jesus' transfer to Herod Antipas and highlighting Pilate's strategic maneuver to delegate the politically charged case and potentially avoid a direct judgment.
Context
Literary Context
This verse immediately follows the Jewish leaders' vehement accusations against Jesus before Pilate, culminating in their insistence that Jesus "stirs up the people, teaching throughout all Jewry, beginning from Galilee to this place" (Luke 23:5). Pilate has just declared, "I find no fault in this man" (Luke 23:4), yet the accusers' persistence, particularly their reference to Galilee, provides Pilate with an unexpected opportunity. The question in Luke 23:6 directly leads to Jesus' appearance before Herod Antipas, fulfilling a narrative arc that underscores the complex interplay of Roman and Jewish authorities in Jesus' passion.
Historical & Cultural Context
During the time of Jesus, Judea was a Roman province governed by a prefect (later procurator), Pontius Pilate, while Galilee and Perea were under the tetrarchy of Herod Antipas, a client king appointed by Rome. Each ruler had distinct but sometimes overlapping jurisdictions. Galilee was known for its fervent Jewish nationalism and occasional rebellions, making any mention of a "Galilaean" stirring up the people a serious charge in Roman ears. Pilate's relationship with Herod Antipas was strained, as indicated by Luke 23:12, suggesting that this jurisdictional transfer was not merely administrative but also a politically astute move, perhaps aimed at mending their relationship or simply offloading a difficult case.
Key Themes
Luke 23:6 contributes to several key themes in Luke's Gospel. Firstly, it highlights the jurisdictional complexity of the Roman administration in Judea, where different rulers held sway over various territories, creating opportunities for evasion of responsibility. Secondly, it underscores the theme of Pilate's reluctance to condemn Jesus, as he repeatedly seeks ways to release Him, culminating in his symbolic hand-washing (though not explicitly in Luke, it's a prominent theme in the passion narratives, as seen in Matthew 27:24). Thirdly, it reinforces Jesus' Galilean identity, a region often viewed with disdain by Judean elites, yet the primary setting for much of Jesus' public ministry and the initial spread of His message (e.g., Luke 4:14-15).
Exposition and Analysis
Key Word Analysis
This primary verb signifies to hear in various senses, including to give audience, come to the ears, or understand. In this context, it denotes Pilate's reception of information, specifically the mention of Galilee by Jesus' accusers, which immediately triggers his jurisdictional inquiry.
Derived from "epi" (upon) and "erotao" (to ask), this verb means to ask for, inquire, or seek. Pilate's "asking" is not a casual query but a direct, pointed inquiry regarding Jesus' origin, driven by the legal and political implications of the accusers' statement.
This term, derived from "Galilaia" (Galilee), simply designates someone from the region of Galilee. While it could carry negative connotations for some Judeans, in Pilate's context, its significance is purely geographical and jurisdictional, determining whether Jesus fell under his authority or that of Herod Antipas.
Verse Breakdown
"When Pilate heard of Galilee,"
This clause establishes the immediate trigger for Pilate's subsequent action. The Jewish leaders' accusation that Jesus was stirring up the people "beginning from Galilee" (Luke 23:5) was not a casual detail but a strategically important piece of information that Pilate, as the Roman governor, recognized as potentially shifting the jurisdiction of the trial. His "hearing" of this detail indicates his attentiveness to the legal and political nuances of the situation.
"he asked whether the man were a Galilaean."
Pilate's direct question about Jesus' identity as a "Galilaean" reveals his immediate recognition of the jurisdictional implications. If Jesus was indeed from Galilee, he would fall under the authority of Herod Antipas, the tetrarch of Galilee. This question was not about Jesus' ethnic background in a derogatory sense, but a calculated move to determine if he could legally transfer the responsibility for Jesus' judgment to another ruler, thereby avoiding a difficult and potentially politically damaging decision himself.
Literary Devices
Luke employs several literary devices in this concise verse. The sudden mention of Galilee and Pilate's immediate reaction create a Foreshadowing effect, signaling a new development in the narrative—Jesus' encounter with Herod Antipas. There is also an element of Irony at play: Pilate, the supreme Roman authority in Judea, finds himself in a position where he seeks to evade responsibility for an innocent man, highlighting the corruption and moral cowardice within the human justice system. Furthermore, the narrative employs a Focus Shift, moving the primary judicial setting from Pilate's praetorium to Herod's court, broadening the scope of Jesus' "trial" and demonstrating how various earthly powers grapple with the presence of divine truth.
Theological and Thematic Connections
Luke 23:6 underscores the profound theological truth of divine sovereignty operating amidst human machinations. Pilate's attempt to evade responsibility, while a demonstration of human weakness and political expediency, ultimately serves God's larger redemptive plan. The passing of Jesus from one earthly authority to another highlights the world's rejection of its Messiah, yet each step of this journey, even those driven by human cowardice or political maneuvering, was part of the preordained path to the cross. It illustrates how even the flawed actions of human rulers are ultimately subject to God's overarching will, ensuring that every detail of Jesus' passion contributes to the fulfillment of prophecy and the accomplishment of salvation.
Reflection and Application
Pilate's question in Luke 23:6 serves as a poignant reminder of the human tendency to avoid difficult truths and shirk responsibility, especially when faced with inconvenient or unpopular decisions. Pilate, having already declared Jesus innocent, sought a loophole, a jurisdictional technicality, to sidestep the moral imperative of releasing an innocent man. This resonates deeply with our own lives, where we often encounter situations demanding integrity, courage, and a stand for what is right, even when it comes at a personal cost or requires confronting powerful opposition. The verse challenges us to examine our own hearts: Do we seek to uphold justice and truth, or do we look for ways to "wash our hands" of uncomfortable situations? It calls us to embody the unwavering commitment to truth that Jesus exemplified, even in the face of a corrupt and evasive system.
Questions for Reflection
FAQ
Why was Pilate so interested in Jesus' origin from Galilee?
Pilate's interest in Jesus' Galilean origin was primarily jurisdictional and political. As the Roman governor of Judea, his authority did not directly extend to Galilee, which was under the rule of Herod Antipas, a tetrarch appointed by Rome. When the Jewish leaders accused Jesus of stirring up the people "beginning from Galilee" (Luke 23:5), Pilate saw an opportunity to transfer the case to Herod. This move allowed Pilate to potentially avoid making a politically sensitive judgment on Jesus, whom he had already declared innocent (Luke 23:4), and perhaps even to mend his strained relationship with Herod (Luke 23:12). It was a strategic maneuver to delegate responsibility rather than a genuine interest in Jesus' background.
Christ-Centered Fulfillment
Luke 23:6, though seemingly a mere administrative detail, powerfully serves the larger Christ-centered narrative of God's sovereign plan for salvation. Jesus, the innocent Lamb of God, is passed from one earthly authority to another, not because He is truly guilty, but because His journey through human courts, marked by evasion and injustice, is precisely how God's redemptive purpose unfolds. Pilate's attempt to offload Jesus to Herod Antipas (Luke 23:7) highlights the world's rejection of its rightful King, yet this very rejection, orchestrated by human sin and political maneuvering, was foreknown and permitted by God to achieve the ultimate sacrifice. Jesus' submission to these flawed processes, even when He possessed all authority (John 19:10-11), underscores His perfect obedience to the Father's will, leading Him to the cross for the atonement of sins. Thus, even in Pilate's jurisdictional inquiry, we see the unfolding of God's plan to bring about the redemption of humanity through the suffering and death of His Son, the Christ, who willingly endured the world's injustice to secure eternal justice for all who believe (Romans 5:8).