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Public-domain commentary
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
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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" Herod was "exceeding glad" when he saw Jesus, but he heard not a word from Him. For, "as a lamb before the shearer is dumb, so He opened not His mouth," because "the Lord had given to Him a disciplined tongue, that he might know how and when it behoved Him to speak" -even that "tongue which clove to His jaws," as the Psalm said it should, through His not speaking.
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 Herod, seeing Jesus, was very glad. For he had wanted to see him for a long time, because he had heard many things about him, and he hoped to see some sign done by him. But he questioned him with many words, and he answered him nothing. He was silent and did nothing, because neither did his cruelty deserve to see divine things, and the Lord avoided boasting. And perhaps all the impious are signified in Herod, who, if they do not believe in the law and the prophets, cannot see the wonderful works of Christ in the Gospel.
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 23:8 captures a pivotal moment in Jesus' Passion narrative, detailing Herod Antipas's reaction upon finally encountering Jesus. Far from a spiritual awakening or genuine inquiry, Herod's "exceeding gladness" stemmed from a long-standing, superficial curiosity, fueled by rumors of Jesus' miraculous powers and a desire to witness a spectacle. This verse starkly contrasts the world's often misguided and self-serving interest in divine power with the profound, redemptive purpose of Christ's mission, highlighting a profound missed opportunity for spiritual discernment.
Context
Literary Context
This verse is situated within the broader narrative of Jesus' trial and Passion, specifically detailing His appearance before Herod Antipas. Following His arrest and initial questioning by the Jewish Sanhedrin and then Pontius Pilate, Jesus is sent to Herod. This transfer, as described in Luke 23:6-7, occurs because Pilate discovers Jesus is a Galilean, placing Him under Herod's jurisdiction. Pilate, seeking to evade responsibility for Jesus' condemnation, leverages this jurisdictional detail. The encounter with Herod is a distinct episode within the larger sequence of trials, preceding Jesus' return to Pilate and ultimate crucifixion. It serves to further underscore the legal and political machinations surrounding Jesus' death, while also revealing the varied human responses to His presence.
Historical & Cultural Context
Herod Antipas, the tetrarch of Galilee and Perea, was a son of Herod the Great. He was known for his cunning, political maneuvering, and moral depravity, most notably his illicit marriage to Herodias and his execution of John the Baptist. The Jewish leaders, having failed to secure a death sentence from Pilate on religious grounds, sought to frame Jesus as a political insurgent against Rome, a charge that would fall under Herod's purview as a client king. Herod's court, steeped in Hellenistic culture, would have been accustomed to various forms of entertainment and philosophical debates, making a "miracle show" a plausible desire for a ruler seeking diversion. The common people, too, were often drawn to new teachers and wonder-workers, making reports of Jesus' deeds widespread.
Key Themes
Luke 23:8 contributes significantly to several key themes within Luke's Gospel and the broader biblical narrative. It highlights the theme of superficial curiosity versus genuine faith, as Herod's interest in Jesus is purely for entertainment and spectacle, lacking any spiritual depth or desire for repentance. This contrasts sharply with the transformative encounters Jesus had with those who approached Him with sincere need or faith, such as the woman with the issue of blood or Zacchaeus. The verse also underscores the theme of the world's rejection of Christ, demonstrating how even powerful rulers, given an opportunity to encounter the Son of God, remain spiritually blind, focused on worldly desires rather than divine truth. Furthermore, it subtly reinforces the theme of Jesus' sovereignty and dignity in suffering, as His subsequent silence before Herod (not explicitly in this verse, but immediately following in Luke 23:9) demonstrates His refusal to perform for a jaded audience, maintaining His divine authority even in humiliation.
Exposition and Analysis
Key Word Analysis
This refers to Herod Antipas, the tetrarch of Galilee and Perea, son of Herod the Great. The name itself, derived from a word meaning "heroic," ironically contrasts with his ignoble character. His appearance in the narrative signifies the intersection of divine purpose with earthly political power, and specifically, the encounter between the Messiah and a corrupt, worldly ruler who had previously executed John the Baptist.
This verb implies not just physical sight but also perception or understanding. In Herod's case, while he physically saw Jesus, his perception was entirely superficial. He saw a potential performer, not the Son of God. The Greek suggests a "knowing" or "being aware," but Herod's awareness was limited to hearsay and a desire for entertainment, failing to grasp the true identity or mission of Jesus.
Meaning to be "cheerful" or "calmly happy," this word describes Herod's emotional state. However, his "gladness" is immediately qualified by the context: it's not a joy born of spiritual conviction or reverence, but a self-serving excitement stemming from curiosity and the hope of witnessing a spectacle. It highlights a common human tendency to seek superficial pleasure or sensation rather than profound truth.
This term denotes an "indication," "sign," or "wonder," often with ceremonial or supernatural implications. Herod's desire was to see a sēmeîon performed by Jesus. Unlike genuine miracles, which were performed by Jesus to reveal God's glory, confirm His divine authority, and call people to repentance and faith, Herod sought a mere "sign" for personal gratification and entertainment, demonstrating his profound misunderstanding of Jesus' ministry.
Verse Breakdown
"And when Herod saw Jesus"
This clause sets the scene for the encounter, marking the moment of direct confrontation between the earthly ruler and the divine King. Herod's seeing is a physical act, but his subsequent reaction reveals the spiritual blindness that prevents him from truly perceiving Jesus' identity.
"he was exceeding glad"
This describes Herod's immediate emotional response. The intensity of his gladness ("exceeding") underscores his long-held anticipation. However, this joy is rooted in selfish curiosity rather than reverence or spiritual recognition.
"for he was desirous to see him of a long season"
This explains the reason for Herod's gladness. His desire to see Jesus was not new but had persisted for a considerable period. This "long season" suggests that reports of Jesus had reached him consistently, building his anticipation.
"because he had heard many things of him"
This further clarifies the basis of Herod's desire. His interest was fueled by widespread reports and rumors about Jesus' teachings and, more significantly, His miraculous deeds. This indicates that Jesus' fame had spread even to the highest echelons of Galilean society.
"and he hoped to have seen some miracle done by him"
This final clause reveals the ultimate motivation behind Herod's long-standing curiosity and gladness. He viewed Jesus as a potential performer, a source of entertainment, rather than a prophet, a teacher, or the Son of God. His hope was for a demonstration of power for his own amusement, not for spiritual enlightenment or a sign of God's kingdom.
Literary Devices
Luke 23:8 effectively employs Irony and Contrast. The irony lies in Herod's "exceeding gladness" at seeing Jesus. While one might expect a ruler to be concerned or threatened by a figure like Jesus, Herod's joy is entirely superficial, driven by a desire for entertainment rather than a recognition of Jesus' divine authority or the gravity of the situation. This trivialization of the Son of God is deeply ironic. Furthermore, the verse sets up a stark contrast between Herod's worldly, self-serving curiosity and Jesus' divine mission of salvation. Herod seeks a mere spectacle, a "miracle done by him," while Jesus is on the path to the ultimate act of self-giving, the crucifixion, which is the true "sign" for humanity. This contrast highlights the spiritual blindness of those who encounter Christ without a heart open to truth and repentance.
Theological and Thematic Connections
Luke 23:8 serves as a poignant illustration of humanity's often superficial and self-centered engagement with the divine. Herod's desire for a "miracle" as entertainment, rather than a sign of God's presence or a call to repentance, mirrors a common human tendency to seek extraordinary experiences without a willingness to submit to the truth they reveal. This approach fundamentally misunderstands the nature of God's power and the purpose of His revelation. True encounter with Christ demands more than idle curiosity; it calls for a transformative response of faith and obedience. The verse underscores that God does not perform for an audience seeking a show, but reveals Himself to those who genuinely seek Him in spirit and truth, often through humility and suffering rather than overt displays of power.
Reflection and Application
Luke 23:8 challenges us to examine the nature of our own interest in Jesus Christ. Is our faith rooted in a genuine desire to know Him, to follow His teachings, and to be transformed by His grace, or is it a more casual, perhaps even superficial, curiosity? Herod's example serves as a potent warning against approaching God as a source of entertainment, a means to personal gain, or merely a subject of intellectual interest. True faith requires more than hearing "many things" about Jesus; it demands a heart open to repentance, a willingness to submit to His Lordship, and a commitment to living out His truth. We are called not to seek a "show" but to seek the Savior, to allow His presence to convict, comfort, and ultimately conform us to His image. Our encounter with Christ should lead to profound transformation, not just passing fascination.
Questions for Reflection
FAQ
Why was Herod so "exceeding glad" to see Jesus?
Herod's gladness, as described in Luke 23:8, was not born of reverence or a desire for spiritual truth, but from a long-standing, superficial curiosity. He had heard "many things" about Jesus, particularly reports of His miraculous powers, and he hoped to witness a spectacle or "some miracle done by him" for his own entertainment. His interest was purely self-serving, viewing Jesus as a potential source of diversion rather than a divine figure.
Why did Jesus not perform a miracle for Herod or answer his questions?
Although not explicitly stated in Luke 23:8, the subsequent verse, Luke 23:9, reveals that Jesus remained silent and performed no signs for Herod. Jesus consistently refused to perform miracles on demand for those seeking entertainment or a "sign" to satisfy their skepticism, as seen in passages like Matthew 16:4. His miracles were always performed to reveal God's glory, demonstrate compassion, and call people to faith and repentance, not for mere display or to satisfy idle curiosity. His silence before Herod underscored His divine dignity and sovereignty, refusing to validate Herod's trivializing approach.
Christ-Centered Fulfillment
The encounter between Herod and Jesus, as depicted in Luke 23:8, profoundly foreshadows the world's ongoing, often misguided, response to Christ. Herod's desire for a mere spectacle, a "miracle done by him," starkly contrasts with the true nature of Jesus' mission and the ultimate "sign" He would give: His death and resurrection. The world, then and now, frequently seeks a performative, entertaining Messiah, one who will solve problems on demand or provide a show, rather than the Suffering Servant who came to bear the sins of humanity. Jesus' subsequent silence before Herod (as detailed in Luke 23:9) underscores His refusal to be reduced to a mere entertainer. Instead, He offered the ultimate sign of God's love and power through His atoning sacrifice, fulfilling prophecies like Isaiah 53:7. His death on the cross, though appearing as weakness to the world, was the ultimate demonstration of divine power and love, leading to His glorious resurrection, which is the true "sign" that validates His claims and calls all to repentance and faith, as proclaimed by the apostles in Acts 2:22-24. Herod's superficiality highlights the profound spiritual blindness that only the resurrected Christ, through the work of the Holy Spirit, can overcome, drawing hearts from curiosity to genuine worship and saving faith, as seen in John 3:16.