Luke 23:11

Luk 23:11. Ἐξουθενήσας, having set at nought) He did not think Jesus of sufficient importance to give himself any trouble about Him, as respects the allegations, whatever they might be, which the priests were making. He thought at the time that he had stripped Jesus of His wisdom and of His power.—ἐσθῆτα λαμπρὰν, a gorgeous robe) A royal vestment. [Such as he himself may be supposed either to have worn, or to have wished to wear.—V. g.] Herod seems to have meant contemptuously to indicate that he has no fears from such a king as this. But in reality he honoured Him unconsciously by the robe, as Pilate did by the inscription on the cross. [The elder Herod gave way to fears sooner than there was just reason for: this Herod, on the other hand, when the kingdom of Christ was now more immediately imminent, gives way to careless security. Such is the perverse way of the world.—V. g.]—ἀνέπεμψεν, sent Him back) He had it in his power, and ought to have rather let Him go free. [Therefore in sending back the innocent to Pilate, he involved himself in the guilt of Pilate. Act 4:27 (“Against thy holy child Jesus—both Herod and Pontius Pilate—were gathered together”).—Harm., p. 548].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 23:11 . ἐξουθενήσας : on this verb and kindred forms, vide at Mar 9:12 . Herod, feeling slighted by Jesus, slights Him in turn, inciting his bodyguards ( τοῖς στρατεύμασιν , which cannot here mean armies) to mock Him, and having Him invested with a costly robe, probably a cast-off royal mantle of his own, and so sending Him back a mock king to Pilate, a man to be laughed at, not to be feared or punished. ἐσθῆτα λαμπρὰν , a splendid robe; of what colour, purple or white, commentators vainly inquire. ἀνέπεμψεν , “sent Him again” (A.V [194] ), or “back” (R.V [195] ). The verb may mean here, as in Luk 23:7 , sent Him to Pilate as the proper person to try the case. The two magnates compliment each other, and shirk unpleasant work by sending Jesus hither and thither from tribunal to tribunal, the plaything and sport of unprincipled men.

[194] Authorised Version.

[195] Revised Version.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Accompanied with his nobles and soldiers which followed him from Galilee.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

his men of war--his bodyguard.

set him at naught, &c.--stung with disappointment at His refusal to amuse him with miracles or answer any of his questions.

gorgeous robe--bright robe. If this mean (as sometimes) of shining white, this being the royal color among the Jews, it may have been in derision of His claim to be "King of the Jews." But if so, "He in reality honored Him, as did Pilate with His true title blazoned on the cross" [BENGEL].

sent him again to Pilate--instead of releasing him as he ought, having established nothing against Him (Luk 23:14-15). "Thus he implicated himself with Pilate in all the guilt of His condemnation, and with him accordingly he is classed" (Act 4:27) [BENGEL].

at enmity--perhaps about some point of disputed jurisdiction, which this exchange of the Prisoner might tend to heal.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. A gorgeous robe] εσθητα λαμπραν. It probably means a white robe, for it was the custom of the Jewish nobility to wear such. Hence, in Re 3:4, it is said of the saints, They shall walk with me in WHITE (garments,) because they are WORTHY. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing purple for the most part, Pilate's soldiers, who were Romans, put on Jesus a purple robe, Mr 15:17; Joh 19:2; both of them following the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop PEARCE.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) Herod with his men of war.—Better, perhaps, troops, or soldiers. The word is the same as that translated “armies” in Mat_22:7, Act_23:27; “soldiers” in Act_23:10.

Arrayed him in a gorgeous robe.—Literally, bright. The word is used of the angel’s garment, in Act_10:30; of fine linen, in Rev_15:6; Rev_18:4; of crystal, in Rev_22:1; of a star, in Rev_22:16. It may have been such as Josephus describes Herod Agrippa as wearing, in the incident which he records (Ant. xix. 8, § 4) in common with Act_12:21—a robe of white tissue of some kind richly embroidered with silver. We may, perhaps, venture to trace in the outrage, a vindictive retaliation for the words which the Prophet had once spoken of those who were “gorgeously apparelled.” (See Notes on Mat_11:8; Luk_7:25.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. with his men of war] Literally, “with his armies f i.e. with his soldiers.

set him at nought] treating Him not as a criminal, but only as a person worthy of contempt. “He is despised and rejected of men;” “he was despised and we esteemed him not,” Isa_53:3.

in a gorgeous robe] Literally, “bright raiment,” Act_10:30. Probably a white festal garment.

sent him again] anepempsen as before—remisit in forum apprchensionis. This involved a second distinct acquittal of our Lord from every political charge brought against Him. Had He in any way been guilty of either (r) perverting the people, (2) forbidding to pay tribute, or (3) claiming to be a king, it would have been Herod’s duty, and still more his interest, to punish Him. His dismissal of the case was a deliberate avowal of His innocence.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Herod, with his men of war,.... Or his soldiers, his bodyguards that attended his person, who came with him from Galilee, and were both for his security and service, and for his pomp and magnificence:

set him at nought; made nothing of him; had him in no account; treated him as a silly, and contemptible creature, that could not do any thing that was reported of him; nor able to say any thing for himself; but took him to be a mere fool and idiot; and so they used him:

and mocked him; as a king, and made sport and pastime with him:

and arrayed him in a gorgeous robe. The Vulgate Latin renders it, "a white robe"; a token of his innocence, though not so designed by them, but rather by way of derision, as a symbol of his simplicity and folly. The Syriac version renders it, "scarlet"; and the Arabic and Persic versions, "red". It is very likely that it was an old worn-out robe of one of the officers, or soldiers, which they put on him; in contempt of his being a king, as the Roman soldiers afterwards did, upon the same account:

and sent him again to Pilate; uncondemned, not knowing what to make of him, or the charge against him, and he might be unwilling to have any hand in his death, not having forgotten the case of John the Baptist; and therefore remits him to Pilate, to do as he thought fit with him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.

Ver. 11. Set him at nought] Gr. εξουθενησας, made nobody of him.

Arrayed him in a gorgeous robe] Or a white robe, as the old interpreter hath it, λαμπραν. Pilate’s soldiers clad our Saviour in purple (a colour more affected by the Romans), Herod in white, as more affected by the Jewish nobility.

Mocked him] Gr. εμπαιξας, handled him like a boy, or made a baby of him, made sport with him.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Herod with his men of war - With his soldiers, or his body-guard. It is probable that in traveling he had “a guard” to attend him constantly.

Set him at nought - Treated him with contempt and ridicule.

A gorgeous robe - A white or shining robe, for this is the meaning of the original. The Roman princes wore “purple” robes, and “Pilate,” therefore, put such a robe on Jesus. The Jewish kings wore a “white” robe, which was often rendered very shining or gorgeous by much tinsel or silver interwoven. Josephus says that the robe which Agrippa wore was so bright with silver that when the sun shone on it, it so dazzled the eyes that it was difficult to look on it. The Jews and Romans, therefore, decked him in the manner appropriate to their own country, for purposes of mockery. All this was unlawful and malicious, as there was not the least evidence of his guilt.

Sent him to Pilate - It was by the interchange of these civilities that they were made friends. It would seem that Pilate sent him to Herod as a token of civility and respect, and with a design, perhaps, of putting an end to their quarrel. Herod returned the civility, and it resulted in their reconciliation.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And mocked him. It is evident from the behaviour of Herod on this occasion, that he was far from believing him to be that seditious person he was represented; otherwise he would have undoubtedly treated his prisoner with less ridicule, and paid more serious attention to the accusations of his enemies. (Theophylactus) --- Putting on him a white garment. The Greek signifies not only a white, but a shining splendid robe: perhaps with some resemblance to royal garments, but at the same time through scorn and derision. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

11. Set him at nought—Treated him as an impostor and a nothing. In so doing Herod gratified both his own disappointment and the malice of the Jews.

In a gorgeous robe—Clearly, as a mock symbol of his royalty; this was the purple; and probably that same robe which was afterwards used by the soldiers of Pilate.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. He treated him, not as a criminal, but as a mischievous religious Enthusiast, worthy only of contempt and scorn. The "gorgeous robe," more accurately, "bright raiment," was a white festal mantle such as Jewish kings and Roman nobles wore on great occasions. It was probably an old robe of white tissue of some kind, embroidered with silver. Dean Plumptre suggests that we might venture to trace in this outrage a vindictive retaliation for the words which the Teacher had once spoken with evident allusion to Herod"s court of those who were gorgeously appareled. (Luk_7:25) It was this Herod of whom the Lord had spoken so recently with for him a rare bitterness, "Go ye, and tell that fox literally, "she-fox Herod". (Luk_13:32)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Herod set him at nought - Probably judging him to be a fool, because he answered nothing. In a splendid robe - In royal apparel; intimating that he feared nothing from this king.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Herod with his soldiers

"Herod and his soldiers"

dressed him in elegant clothes

"put beautiful clothes on him." The translation should not imply that this was done to honor or care for Jesus. They did it to mock Jesus and to make fun of him.

Herod and Pilate had become friends with each other that very day

The implied information is that they became friends because Herod appreciated Pilate allowing him to judge Jesus. AT: "Herod and Pilate became friends with each other that very day because Pilate had sent Jesus to Herod for judgment" (See: Assumed Knowledge and Implicit Information)

before this they had been enemies with each other

This information is enclosed in parentheses to show that it is background information. Use a format that your audience would understand. (See: Background Information)

translationWords

soldier

mock

Pilate

adversary

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11. ἐξουθενήσας. Treating Him not as a criminal, but only as a person worthy of contempt. Isa 53:3.

σὺν τοῖς στρατεύμασιν αὐτοῦ. “With his armies,” i.e. with his soldiers.

ἐσθῆτα λαμπράν. Literally, “bright raiment,” Act 10:30. Probably a white festal garment. Vulg[401] veste albâ.

[401] Vulg. Vulgate.

ἀνέπεμψεν. As before—remisit in forum apprehensionis. This involved a second distinct acquittal of our Lord from every political charge brought against Him. Had He in any way been guilty of either (1) perverting the people, (2) forbidding to pay tribute, or (3) claiming to be a king, it would have been Herod’s duty, and still more his interest, to punish Him. His dismissal of the case was a deliberate avowal of His innocence.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] στρατ. are the bodyguard in attendance upon Herod.

ἐσθῆτα λαμπρ.] Variously interpreted:—either purple, as befitting a king,—and why should this not be the very χλαμὺς κοκκίνη afterwards used by Pilate’s soldiers (Mat 27:28; ἱμάτιον πορφυροῦν, Joh 19:2)?—or white, as λαμπρ. is rendered by some (but see note), Act 10:30.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. ἐξουθενήσας … ἐμπαίξας. These participles are put first in their clauses with emphasis. Herod’s baffled curiosity takes this despicable revenge: comp. 18:9; Gal 4:14. We need not suppose that Antipas formally pronounced Him innocent, but that he did not condemn Him to death. He evaded the responsibility, as Pilate tried to do. In the Gospel of Peter Herod sentences the Lord; and when “Joseph, the friend of Pilate and of the Lord,” asks Pilate before the crucifixion for the Lord’s body, Pilate sends to ask Herod for it. The chief guilt throughout is transferred from Pilate to Herod and the Jews.

σὺν τοῖς στρατεύμασιν. Probably a guard of honour: cum militibus suis (f). It was one of these perhaps that he had sent to behead John in the prison (Mar 6:27; Mat 14:10). It was fitting that the prince who had murdered the Baptist should mock the Christ.

ἐμπαίξας. He treats Him as a crazy enthusiast, and gives a mock assent to His claim to be a king, which the scribes no doubt reported. Latin texts have irrisit (c), inludens (d), deludens (r), delusum (a), inlusit (Vulg.).

ἐσθῆτα λαμπράν. “A bright robe,” splendidum (c), rather than “a white robe,” candida (a), alba (f Vulg.). That it was a toga candida to mark Him as a candidate for royalty, is not likely: it was to mark Him as already king. The epithet does not indicate its colour, but its “gorgeous” character: comp. Jas 2:2, Jas 2:3. In Act 10:30 it is used of angelic apparel. Elsewhere in N.T. ἐσθής occurs only 24:4; Act 1:10, Act 12:21: comp. 2 Mac. 8:35, 11:8.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Gorgeous [λαμπραν] . Lit., bright or brilliant. Compare Act 10:30; Rev 14:6. Wyc. and Tynd., white. Mark has purple (porfuran), and Matthew scarlet [κοκκινην] .

Apparel [εδθητα] . The general term for raiment. Matthew specifies the garment (xxvii. 28). Mark has simply purple (xv. 17).

13 - 25. Compare Mt 27:15 - 26; Mr 14:6 - 15.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.