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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
Nine 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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When, indeed, He was sent to Herod gratuitously by Pilate, the words of Hosea were accomplished, for he had prophesied of Christ: "And they shall carry Him bound as a present to the king.
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.
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 23:7 details Pontius Pilate's strategic decision to send Jesus to Herod Antipas for judgment, upon discovering Jesus' Galilean origin. This pivotal moment in Jesus' trial highlights Pilate's attempt to evade responsibility for a politically charged case, leveraging the overlapping jurisdictions of Roman and Herodian rule. It underscores the intricate web of earthly authorities inadvertently participating in the divine plan of salvation, as the Son of God is passed between rulers.
Context
Literary Context
This verse is situated within the broader narrative of Jesus' passion, specifically His trial before Pontius Pilate. Following Jesus' arrest and initial questioning by the Sanhedrin, He is brought before Pilate, the Roman governor, because the Jewish authorities lack the power to execute Him (Luke 23:1-2). Pilate's initial interrogation, where he finds "no fault in this man" (Luke 23:4), sets the stage for his desire to release Jesus. However, when the Jewish leaders press their accusations, mentioning Jesus' activity "beginning from Galilee to this place" (Luke 23:5), Pilate seizes upon this detail as an opportunity to transfer the case, leading directly to the action described in Luke 23:7. This move temporarily shifts the narrative focus from Pilate to Herod, only for Jesus to be returned to Pilate later (Luke 23:11-12), underscoring the legal and political complexities of the trial.
Historical & Cultural Context
Judea, at this time, was a Roman province governed by Pontius Pilate (26-36 AD). However, Galilee, Jesus' home region, was part of the tetrarchy ruled by Herod Antipas, one of the sons of Herod the Great. Herod Antipas was a client king, meaning he ruled under Roman authority. Pilate's decision to send Jesus to Herod was not merely a matter of legal jurisdiction but also a calculated political maneuver. Roman law generally allowed for accused individuals to be tried in their home province. Furthermore, historical accounts suggest Pilate and Herod Antipas had a strained relationship, possibly due to past conflicts or mutual suspicion. Luke's Gospel uniquely notes that this act of deference on Pilate's part served to reconcile them (Luke 23:12). Herod's presence in Jerusalem was customary for the Passover festival, a major pilgrimage holiday that brought many Jews, including their rulers, to the capital city. This confluence of religious observance and political power created a volatile environment for Jesus' trial.
Key Themes
Luke 23:7 contributes to several significant themes within Luke's Gospel and the broader Passion narrative. Firstly, it highlights the theme of human evasion of responsibility. Pilate, having found no basis for a capital charge against Jesus, seeks to "pass the buck" to Herod, demonstrating a reluctance to make a difficult and potentially unpopular decision. This foreshadows his later act of washing his hands (Matthew 27:24). Secondly, the verse underscores political expediency and the corrupt nature of earthly power. Both Pilate and Herod are shown to be more concerned with maintaining their authority and navigating political alliances than with dispensing true justice. Their actions reveal a world where truth is secondary to self-preservation and political maneuvering. Finally, despite these human failings, the narrative implicitly points to divine sovereignty. Even as human rulers attempt to manipulate events, God's overarching plan for salvation unfolds, ensuring that all forms of earthly authority inadvertently participate in the events leading to the crucifixion, fulfilling prophetic scriptures. The trial of Jesus, as depicted in Luke 23, is a testament to God's control over all circumstances.
Exposition and Analysis
Key Word Analysis
This word means "to know upon some mark," or "to recognize"; by implication, "to become fully acquainted with" or "to acknowledge." In the context of Luke 23:7, Pilate's "knowing" is not merely a superficial awareness but a recognition of a specific legal or jurisdictional fact—Jesus' Galilean origin—which he then acknowledges and acts upon. It implies a deliberate understanding that informs his subsequent decision.
This term refers to "privilege," "force," "capacity," "competency," "freedom," or "mastery." It denotes "authority," "power," "right," or "strength." Here, it specifically indicates Herod's legal or territorial authority over Galilee. Pilate's action acknowledges the legitimate boundaries of Herod's rule, even as he uses this legal technicality to his own advantage.
Meaning "to send up or back." This verb precisely describes the action of dispatching Jesus from Pilate's court to Herod's. It emphasizes the transfer of the prisoner and the case from one authority to another, specifically "up" to a higher-ranking local ruler or "back" to his proper jurisdiction.
Verse Breakdown
"And as soon as he knew that he belonged unto Herod's jurisdiction"
This clause establishes the catalyst for Pilate's action. Upon learning that Jesus was from Galilee, a region under Herod Antipas's rule, Pilate recognized a legal loophole or a political opportunity. The phrase "belonged unto Herod's jurisdiction" signifies that Jesus, as a Galilean, fell under Herod's legal authority, giving Pilate a plausible reason to transfer the case. This discovery was crucial for Pilate, who was seemingly reluctant to condemn Jesus himself.
"he sent him to Herod"
This is the direct action taken by Pilate. Rather than dealing with the politically sensitive case himself, Pilate dispatches Jesus to Herod. This move served multiple purposes: it relieved Pilate of immediate responsibility, acknowledged Herod's authority (which could mend their strained relationship), and potentially allowed Pilate to avoid a direct confrontation with the Jewish leaders who were demanding Jesus' crucifixion.
"who himself also was at Jerusalem at that time"
This final clause provides the circumstantial detail that made Pilate's transfer possible. Herod Antipas's presence in Jerusalem for the Passover festival was fortuitous for Pilate. It meant that the transfer of jurisdiction could occur immediately, without the delay of sending Jesus back to Galilee, thus expediting Pilate's attempt to divest himself of the case.
Literary Devices
Luke's concise narrative in Luke 23:7 employs several literary devices. Irony is prominent, as the very rulers who sought to avoid responsibility for Jesus' condemnation inadvertently fulfilled God's sovereign plan. Pilate's attempt to "pass the buck" ultimately contributes to the broader narrative of Jesus being rejected by both Jewish and Gentile authorities, a necessary step towards His crucifixion. There is also an element of foreshadowing, as Pilate's initial reluctance to condemn Jesus and his attempt to transfer responsibility anticipate his later symbolic act of washing his hands of Jesus' blood (Matthew 27:24), further emphasizing his moral cowardice. The scene also uses contrast between the earthly rulers' political maneuvering and the divine purpose unfolding through their actions.
Theological and Thematic Connections
Luke 23:7 profoundly illustrates the human tendency to avoid accountability, especially when confronted with uncomfortable truths or difficult decisions. Pilate's action is a classic example of political expediency overriding justice and moral courage. Theologically, this moment underscores the pervasive nature of human sin and fallenness, even among those in positions of power, as they prioritize self-preservation and political stability over righteousness. Yet, paradoxically, even these acts of moral cowardice and political maneuvering are woven into God's overarching redemptive plan, demonstrating His ultimate sovereignty over all human affairs, ensuring that His purposes for the Messiah's suffering and atonement would be fulfilled. The passing of Jesus from Pilate to Herod, and back again, highlights the universal rejection of the Messiah by both Jewish and Gentile authorities, setting the stage for His ultimate sacrifice.
Reflection and Application
The scene in Luke 23:7, where Pilate attempts to shift responsibility for Jesus' judgment, offers a sobering mirror for self-reflection. It challenges us to examine our own lives: are we quick to "pass the buck" when faced with difficult moral choices or uncomfortable truths? Do we prioritize personal convenience, social acceptance, or political gain over integrity, justice, and standing for what is right? This verse reminds us that true leadership, whether in public office, the church, or our families, demands courage to embrace responsibility, even when it is costly or unpopular. It calls us to resist the temptation to compromise truth for expediency. Furthermore, observing how God's sovereign plan unfolds even through the flawed and sometimes corrupt actions of human leaders should cultivate a deeper trust in His ultimate control. We are reminded that even in the midst of chaos and injustice, God is working all things together for His good purposes, and our role is to align ourselves with His will, regardless of the cost.
Questions for Reflection
FAQ
Why did Pilate send Jesus to Herod, and what was Herod's role?
Pilate sent Jesus to Herod because he discovered Jesus was a Galilean. Galilee was under the jurisdiction of Herod Antipas, one of the sons of Herod the Great, who ruled as a client king under Roman authority. Pilate's primary motivation was to avoid personal responsibility for condemning Jesus, especially after finding no fault in Him (Luke 23:4). By sending Jesus to Herod, Pilate hoped to divest himself of a politically sensitive case. Herod, in turn, was eager to see Jesus, having heard about Him and hoping to witness a miracle (Luke 23:8). However, after mocking Jesus and dressing Him in a "gorgeous robe," Herod found no grounds for execution and sent Him back to Pilate (Luke 23:11). This exchange also served to reconcile Pilate and Herod, who had previously been at odds (Luke 23:12).
Christ-Centered Fulfillment
Luke 23:7, though seemingly a minor detail of political maneuvering, powerfully illustrates the broader Christ-centered fulfillment of prophecy and the divine plan. Jesus, the sinless Lamb of God, is passed from one earthly authority to another, a poignant symbol of His complete submission to the will of His Father and His willingness to endure the injustice of human systems for the sake of humanity's redemption. This event, where both Roman and Jewish authorities (through Herod, a Jewish ruler) participate in His trial, underscores the universal scope of the sin for which Christ atones, and the universal reach of the salvation He provides. The sending of Jesus to Herod, far from being an arbitrary diversion, was part of the preordained counsel of God, ensuring that "against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together to do whatever your hand and your plan had predestined to take place" (Acts 4:27-28). Thus, even in the attempts of human rulers to evade responsibility, God's sovereign hand was at work, orchestrating every detail to bring about the ultimate sacrifice of the Messiah, fulfilling the ancient prophecies of a suffering servant who would bear the sins of many (Isaiah 53:4-6). Jesus' journey through these earthly courts culminates in His crucifixion, the very act through which He secures our eternal salvation and demonstrates His absolute authority over sin and death (Colossians 2:13-15).