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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
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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.
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 23:9 captures a profound moment in Jesus' trial before Herod Antipas, where despite Herod's extensive questioning, Jesus maintained an absolute and sovereign silence. This deliberate non-response highlights the stark contrast between Herod's superficial curiosity and desire for a spectacle, and Jesus' divine dignity, purposeful submission to God's will, and refusal to legitimize an inquiry driven by entertainment rather than truth or justice.
Context
Literary Context
This verse is situated within the broader narrative of Jesus' passion, specifically the unique Lukan account of Jesus' appearance before Herod Antipas. After His arrest, Jesus was first brought before the Jewish Sanhedrin, then to Pontius Pilate. Learning that Jesus was a Galilean, Pilate, seeking to avoid responsibility and perhaps to appease Herod who was in Jerusalem for Passover, sent Jesus to Herod's jurisdiction (Luke 23:6-7). Herod had long desired to see Jesus, having heard much about His miracles and hoping to witness a sign (Luke 23:8). Luke 23:9 details the anticlimactic interaction, where Herod's eager questioning is met with Jesus' resolute silence, setting the stage for Herod's subsequent mockery and sending Jesus back to Pilate (Luke 23:10-12).
Historical & Cultural Context
Herod Antipas was the tetrarch of Galilee and Perea, a son of Herod the Great. He was the same Herod who had imprisoned and executed John the Baptist (Luke 3:19-20). His presence in Jerusalem during Passover was customary for regional rulers to maintain order and perhaps for religious observance. The Roman legal system, under which Pilate operated, allowed for such transfers of jurisdiction, especially if the accused was from a different province. Herod's interest in Jesus was not rooted in a pursuit of justice or truth, but in a desire for entertainment, a common trait among Roman-appointed rulers of the time who often sought novelties or displays of power. This encounter underscores the clash between earthly, self-serving authority and divine, humble sovereignty.
Key Themes
The passage powerfully highlights Jesus' Sovereign Silence, which is not a sign of weakness or inability but a deliberate act of divine wisdom and authority. His refusal to answer Herod, who sought only a spectacle, stands in stark contrast to His willingness to speak truth to those with sincere hearts. This silence also serves as a fulfillment of Old Testament prophecy concerning the suffering servant who would not open His mouth (Isaiah 53:7). Another key theme is Herod's Superficiality and Spiritual Blindness. Herod's "many words" reveal a heart hardened by worldly desires and a mind incapable of grasping the spiritual gravity of Jesus' identity and mission. He represents those who seek signs and wonders for amusement rather than repentance and faith, illustrating the futility of engaging with those who refuse to genuinely seek truth. This encounter further emphasizes the theme of Divine Authority vs. Earthly Power, demonstrating that true power resides not in political office or military might, but in the Son of God, who, even in chains, retains ultimate control over His own words and destiny.
Exposition and Analysis
Key Word Analysis
From the Greek G1905, meaning "to ask for, i.e., inquire, seek." The imperfect tense of the verb "eperōta" (ἐπηρώτα) suggests a continuous or repeated action, indicating that Herod persisted in his questioning of Jesus, perhaps with a barrage of inquiries. This implies a thorough, perhaps even demanding, interrogation rather than a casual inquiry.
From the Greek G3056, meaning "something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive." Coupled with "many" (G2425, hikanós), it emphasizes the quantity and perhaps the variety of Herod's questions, reflecting his eager curiosity and desire to elicit a response or a sign from Jesus.
From the Greek G3762, meaning "not even one (man, woman or thing), i.e., none, nobody, nothing." This word emphatically conveys the absolute nature of Jesus' silence. It was not merely a brief pause or a single unanswered question, but a complete and utter lack of response to any of Herod's "many words." This absolute "nothing" underscores the deliberate and sovereign choice of Jesus.
Verse Breakdown
"Then he questioned with him in many words"
This clause describes Herod Antipas's persistent and varied interrogation of Jesus. Herod, having heard much about Jesus's miraculous powers, was eager to see a demonstration. His "many words" suggest a barrage of questions, perhaps ranging from inquiries about Jesus's identity and claims to requests for a sign or miracle. This highlights Herod's superficial interest, driven by curiosity and a desire for entertainment rather than a genuine search for truth or justice.
"but he answered him nothing"
This second clause presents the striking counterpoint to Herod's verbosity. Jesus's complete silence in the face of Herod's extensive questioning is profoundly significant. It was not a silence born of fear, ignorance, or inability to answer, but a deliberate, sovereign choice. Jesus refused to engage with Herod's illegitimate authority or to satisfy his frivolous curiosity, thereby demonstrating His divine dignity and control even in His apparent vulnerability. His silence served as a powerful testimony, exposing the emptiness of Herod's worldly power and the spiritual blindness of his heart.
Literary Devices
The verse powerfully employs Contrast between Herod's verbose questioning and Jesus' absolute silence. This stark opposition highlights the spiritual chasm between the two figures: Herod, driven by worldly curiosity and a desire for spectacle, and Jesus, embodying divine wisdom and sovereign purpose. There is also a strong element of Irony present. Herod, the powerful tetrarch, holds Jesus, a bound prisoner, yet it is the prisoner who maintains ultimate control, refusing to grant the ruler even a single word. Herod's authority is rendered impotent by Jesus' non-engagement, demonstrating that true power does not lie in earthly position but in divine truth and character. Furthermore, Jesus' silence can be seen as Symbolism, representing His profound submission to the Father's will and His refusal to cast "pearls before swine" (Matthew 7:6). His silence speaks volumes, conveying dignity, wisdom, and a deliberate judgment on Herod's insincere motives.
Theological and Thematic Connections
Jesus' silence before Herod is a profound theological statement, revealing His sovereign control even in His apparent helplessness. It underscores that truth is not always to be defended or explained to those whose hearts are closed or whose motives are purely self-serving. This act of deliberate non-response aligns with the wisdom found in Scripture regarding discerning when to speak and when to remain silent, particularly in the face of mockery or insincere inquiry. Jesus' silence here is not a sign of weakness but of divine strength and purpose, fulfilling prophecy and demonstrating His unwavering commitment to His Father's will, regardless of the earthly consequences. It highlights the futility of worldly power and curiosity when confronted with divine truth, and it serves as a powerful example of how God's purposes unfold, often in ways that defy human expectation and logic.
Reflection and Application
Luke 23:9 offers profound lessons for believers navigating a world often hostile or indifferent to divine truth. Jesus' example teaches us the critical importance of discerning when to speak and when to remain silent. Not every question, accusation, or challenge warrants a verbal response, especially when the interrogator's motives are insincere, mocking, or driven by a desire for entertainment rather than genuine understanding or repentance. There is a profound wisdom in knowing when silence is more powerful and dignified than words, preserving the sacredness of truth from being trivialized or profaned. Furthermore, this passage encourages us to cultivate an inner composure and trust in God's sovereignty when facing unjust scrutiny, false accusations, or the superficial curiosity of those who do not truly seek God. Like Jesus, we may find ourselves in situations where our dignity and witness are best maintained by a quiet reliance on God, rather than feeling compelled to defend ourselves against every charge. Ultimately, Jesus' silence reminds us that true authority and power are not found in earthly positions or the ability to control others, but in humble obedience to God's will and an unwavering commitment to truth, even unto suffering.
Questions for Reflection
FAQ
Why did Jesus remain silent before Herod, especially when His life was on the line?
Jesus' silence before Herod was a deliberate and sovereign act, not a sign of weakness or fear. Several reasons underpin this profound non-response. Firstly, Herod's interest was superficial, driven by curiosity and a desire for entertainment (to see a miracle, as mentioned in Luke 23:8), not by a genuine search for truth or justice. Jesus refused to cast "pearls before swine" (Matthew 7:6), meaning He would not offer sacred truth to those who would only profane it. Secondly, His silence fulfilled Old Testament prophecy, particularly that of the suffering servant who "opened not his mouth" (Isaiah 53:7). Thirdly, by remaining silent, Jesus asserted His divine dignity and authority, demonstrating that His kingdom was not of this world and that Herod's earthly power held no sway over divine truth. His silence was a powerful testimony, exposing the emptiness of Herod's worldly power and the spiritual blindness of His heart.
What does this encounter reveal about Herod Antipas?
The encounter in Luke 23:9 reveals Herod Antipas as a ruler driven by self-interest, superstition, and a craving for spectacle, rather than by justice or spiritual understanding. His "many words" were rooted in a desire to satisfy his curiosity about Jesus' miraculous reputation, hoping to be entertained by a sign (Luke 23:8). This contrasts sharply with the gravity of Jesus' mission and the spiritual realities at play. Herod's previous execution of John the Baptist (Luke 3:19-20) further illustrates his moral depravity and disregard for righteousness. His response to Jesus' silence—mocking Him and sending Him back to Pilate (Luke 23:11)—confirms his spiritual blindness and inability to recognize the Messiah standing before him. He represents the worldly ruler who, despite having an opportunity to encounter divine truth, remains hardened and indifferent.
Christ-Centered Fulfillment
Jesus' profound silence before Herod Antipas in Luke 23:9 is a pivotal moment that powerfully underscores His identity as the Christ and the nature of His redemptive mission. His non-response was not an act of weakness, but a deliberate, sovereign choice, embodying the perfect submission of the Son to the Father's will. This silence fulfills the ancient prophecies of the suffering servant who would not open His mouth (Isaiah 53:7), demonstrating that Jesus was indeed the Lamb of God destined for sacrifice. In His silence, Jesus disarmed the illegitimate authority of Herod and refused to engage with a curiosity rooted in entertainment rather than truth. This act of self-emptying, where the very Word of God chose to remain silent, foreshadows His ultimate sacrifice on the cross. It signifies His willingness to endure injustice and mockery for the sake of humanity's salvation, embodying the humility described in Philippians 2:7-8. By refusing to defend Himself or perform for Herod, Jesus affirmed that His kingdom was not of this world (John 18:36), and His power was expressed not through earthly might or eloquent defense, but through obedient suffering and sacrificial love. His silence before Herod was a step closer to the cross, where He would secure our eternal redemption, becoming the perfect example of enduring injustice with divine dignity, "for the joy that was set before him" (Hebrews 12:2).