Luke 23:6

§ 136.—JESUS SENT TO HEROD, vv. AND RETURNED BY HEROD TO PILATE, Luk_23:6-12.

7. Herod’s jurisdiction—The authority of Herod Antipas extended over Galilee and Peraea.

At Jerusalem—Doubtless to keep the Passover. For a full account of Herod Antipas see our notes on Mat_14:1-11, and on Luk_13:31-32.

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

JESUS BEFORE HEROD

Luk 23:6-12. “Pilate, hearing of Galilee, asked if He is a Galilean man. And learning that He is from Herod’s jurisdiction, he sent Him up to Herod, he also being in Jerusalem in those days.” As Jesus had been; reared in Galilee, He was known everywhere as a citizen of that country, which belonged to the kingdom of Herod, who made it a rule to be in Jerusalem during the great convocations, having also a judgment-hall there for the convenience of business which might be encumbered on him during the festivals. Already has Pilate seen that terrible trouble is brewing in the case, as, he finds the Man utterly innocent, and yet the chief priests, followed by the howling mob, clamor for His blood and are determined on His execution. Consequently Pilate is delighted with the prospect of getting rid of the case, which is already becoming truly formidable.

“And Herod, seeing Jesus, rejoiced exceedingly; for he was a long time wishing to see Him, because he was hearing of many things concerning Him, and he hoped to see some miracle wrought by Him. And he asked Him in many words, and He responded to him nothing. The chief priests and scribes stood by, accusing Him vehemently.” Though they just lied on Him by wholesale and by false accusation did their utmost to induce Herod to sign His death-warrant, Jesus answered not a word, treating Herod and his clamorous accusers with profound silence. Will you not do likewise? Though people tell a thousand lies on you, keep your mouth shut, thus following the example of your Lord, who, when reviled, reviled not again. When under strong temptation, and especially false accusation, you see, reticence is the true policy. Let your enemies do all the talking, and they will break down and get ashamed before you are aware.

“And Herod having treated Him with contempt, and mocked Him, along with his soldiers, putting on Him a scarlet robe, sent Him back to Pilate.” As high treason against Caesar was the climax of all their vociferous accusations, Herod regarded Him as a visionary enthusiast, deluded with the idea that He was King of the Jews, which he thought as utterly preposterous, since He was alone, not only without an army to defend Him, but apparently friendless and homeless; therefore he concluded to humor the joke by investing Him with an old royal robe, and sending Him back to Pilate in the habit and attitude of a King, saying to him, “O yes, I have recognized His royal dignity, and now clothe Him in a purple robe, and send Him back to you.”

“And they both, Pilate and Herod, became friends with each other that same day; for they were formerly accustomed to be in hostility either to other.” O how frequently do we see this historic item verified, the belligerent sects laying down their cudgels, becoming friendly, and uniting against the holiness people!

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

23:6-7 Realizing that Jesus was a Galilean and thus under the jurisdiction of Herod Antipas, Pilate saw an opportunity to get out of this sticky situation without condemning an innocent man or angering the religious leaders.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk_23:6-7. Pilate was glad to seize the opportunity, when he heard the name of Galilee (ἀκούσας Γαλιλ.), instead of defending the guiltless, to draw himself out of the business at first, at least by a preliminary reference to the judgment of Herod,[262] which might cause him possibly to be transported to Galilee, and so he might be relieved of the transaction. Herod Antipas was tetrarch of Galilee and Peraea. Comp. Luk_3:1.

ἀνέπεμψεν] he sent Him up,as the word, moreover, is used among the Greeks of the sending of delinquents to a higher judicature. Comp. Polyb. i. 7. 12, xxix. 11. 9. In the same manner ἀνάγειν; comp. on Act_25:21; but at Luk_23:11 it is: he sent back (Phm_1:11).

[262] Scarcely merely for the sake of learning the opinion of Herod (Ewald), for this is not made self-evident by the simple ἀνέπεμψεν; nor, moreover, for the sake of learning the truth from Herod (Neander).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 23:6-12 . Before Herod , peculiar to Lk.

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

Christ is a laughingstock to princes, but to their great smart.

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

(6) When Pilate heard of Galilee.—The incident that follows is peculiar to St. Luke, and may have been obtained by him from Manaen or other persons connected with the Herodian household with whom he appears to have come in contact. (See Introduction.) It is obvious that Pilate catches at the word in the hope of shifting on another the responsibility of con demning One whom he believed to be innocent and had learnt to respect, while yet he had not the courage to acquit Him.

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

When Pilate heard of Galilee,.... "The name of Galilee", as the Syriac and Persic versions read when that was mentioned,

he asked; the Ethiopic version says, the "Galilaeans"; some of which might be present, being come to the feast of the passover, and were very proper persons to inquire of:

whether the man were a Galilean; so Jesus was reputed to be: for though he was born at Bethlehem of Judah, he was brought up at Nazareth in Galilee, where he spent the greater part of his private life, and his public ministry was chiefly exercised in those parts; hence the Jews thought, that he came out of Galilee, and was a Galilean, Joh 7:41 and so he used to be called by Julian the apostate; and it seems, that the answer returned to Pilate was, that he was a Galilean; and so the Persic version adds, and they said, yes; for it follows,

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

6 When Pilate heard of Galilee, he asked whether the man were a Galilaean.

Ver. 6. He asked] As desirous to rid his hands of 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.

Whether he were a Galilean - He asked this because, if he was, he properly belonged to Herod’s jurisdiction, who reigned over Galilee.

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

Vers. 6, 7. When Pilate heard of Galilee, he asked whether the Man were a Galilaean. And as soon as he knew that he belonged unto Herod"s jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time . Now, Pilate dreaded lest these Jews should make his clemency towards the Prisoner a ground of accusation against him at Rome. Pilate had enemies in the capital. His once powerful patron Sejanus had just fallen. His own past, too, he was well aware, would not bear examination; so, moved by his cowardly fears, he refrained from releasing Jesus in accordance with what his heart told him was just and right; and yet he could not bring himself to condemn One to whom he was drawn by an unknown feeling of reverence and respect. But hearing that Jesus was accused among other things of stirring up sedition in Galilee, he thought he would shift the responsibility of acquitting or condemning, on to the shoulders of Herod, in whose jurisdiction Galilee lay. Herod was in Jerusalem just then, because of the Passover Feast. His usual residence was Capernaum.

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

Jesus before Herod:

v. 6. When Pilate heard of Galilee, he asked whether the Man were a Galilean.

v. 7. And as soon as he knew that He belonged unto Herod’s jurisdiction, he sent Him to Herod, who himself also was at Jerusalem at that time.

v. 8. And when Herod saw Jesus, he was exceeding glad; for he was desirous to see Him of a long season because he had heard many things of Him; and he hoped to have seen some miracle done by Him.

v. 9. Then he questioned with Him in many words; but He answered him nothing

v. 10. And the chief priests and scribes stood and vehemently accused Him.

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

v. 12. And the same day Pilate and Herod were made friends together; for before they were at enmity between themselves.

As soon as Pilate heard the word Galilee, he became intensely interested. Calm, judicious reasoning had told him from the start that Jesus was innocent, but his weak, vacillating nature feared an uprising of the Jews, which might have become a serious matter with the city full of pilgrims. Here was a chance to get rid of the entire unpleasant matter. At once he inquired and received the information that Jesus belonged to the jurisdiction of Herod Antipas, the tetrarch of Galilee. Without a moment’s delay, the governor of Judea, to whose court the case had been brought and by whom it should be decided, sent the prisoner to Herod, who had also come up for the feast and resided in the fine palace of the Herodian family in the western part of the city. That was cowardice on the part of Pilate, combined with legal quibbling. He tried to evade the issue, to escape a disagreeable situation. He had not been so careful of jurisdiction when he had caused the Galileans to be killed in the Temple, Luk 13:1. If anyone holds an office, he should perform the work of that office, even though it occasionally be disagreeable. And, above all, everyone should be honest and true in his work. Herod was highly pleased when Jesus was brought before him. He had heard many things concerning Him even in Galilee, Luk 9:7-9, and had been anxious to see Him for a long time. He now had the opportunity without a special effort on his part. Here was a new amusement to keep him occupied, to provide an agreeable change in the monotony of life, for the prisoner might be able to delight him and his courtiers with some clever tricks or even perform a miracle for his special benefit. As soon as Jesus. was brought into his palace, therefore, he plied Him with questions of many kinds. But he. was sadly disappointed, for Jesus did not answer him with so much as a word. Herod had had opportunity enough to hear the truth, out of the mouth of that fearless witness, John the Baptist, but he had hardened his heart against the truth and had killed the preacher of righteousness. And even now it was not the desire for the preaching of salvation that was actuating him, but mere curiosity. That is a terrible punishment of God when He no longer addresses Himself to a person in His Gospel, but ignores him entirely. The chief priests and scribes, fearing that their case might take an unfavorable turn in their absence, had followed the soldiers with the prisoner to the palace of Herod and there renewed their vehement charges. But Herod paid no attention to their crying. His hope of amusement had been spoiled by the unwillingness of the prisoner to respond. He and the soldiers of his body-guard, therefore, treated Him with every sign of contempt, mocked Him, had Him clothed in a costly or shining robe, "probably a cast-off royal mantle of his own," and then sent Him back to Pilate. His action indicated that he considered Jesus a helpless, irresponsible fool, a mock king, a man to be laughed at, not to be feared or punished. Pilate and Herod had before this, probably due to the governor’s cruel action, been on bad terms; there had been enmity between them. But now the disagreement was forgotten. Herod had had his sport, such as it was, but would not try the case, which he referred back to Pilate as the proper judge. Jesus was the plaything of unprincipled men. There is really no difference in kind, whether: the children of the world accuse Christ and the disciples of Christ as rebels and perverters of morals or despise them as innocuous fools. And where enmity toward Christ is concerned, former enemies become the best of friends.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXXX. Second Stage of Roman Trial].

CXXX. SECOND STAGE OF THE ROMAN TRIAL. JESUS BEFORE HEROD ANTIPAS. (Jerusalem. Early Friday morning.) cLUKE XXIII. 6-12.

c6 But when Pilate heard it [when he heard that Jesus had begun his operations in Galilee], he asked whether the man were a Galilaean. 7 And when he knew that he was of Herod's jurisdiction [Herod was tetrarch of Galilee-- Luk_3:1], he sent him unto Herod, who himself also ["also" includes both Pilate and Herod, neither of whom lived at Jerusalem] was at Jerusalem in these days. ["These days" refers to the passover season. Pilate had come up from his residence at Cæsarea to keep order during the passover, and Herod had come from Tiberias to keep in favor with the Jews by showing his respect to their festival. Hearing that Jesus was a citizen of Herod's province, Pilate saw an opportunity to do two things: first, by sending Jesus to Herod he would either shift or divide the grave responsibility in which he was placed; second, he would show a courtesy to Herod which might help to remove Herod's enmity toward him, a courtesy which perhaps might be the reverse of the discourtesy which likely caused the enmity-- Luke xiii. 1.] 8 Now when Herod saw Jesus, he was exceeding glad: for he was of a long time desirous to see him, because he had heard concerning him; and he hoped to see some miracle done by him. [As to Herod's previous knowledge of Christ, see Luke ix. 7-9.] 9 And he questioned him in many words; but he answered him nothing. 10 And the chief priests and the scribes stood, vehemently accusing him. [The rulers felt that their case had well-nigh failed before Pilate, so they became the more urgent in the presence of Herod, since Herod had less reason to fear them than Pilate. In the midst of this, Jesus stood silent, answering [709] neither question nor accusation. Herod, as sated ruler, adulterer, and murderer, wished Jesus to turn juggler for his amusement; but the Son of God had nothing but silence for such a creature. The only contemptuous word which Jesus is recorded to have spoken had reference to this ruler-- Luke xiii. 31, 32.] 11 And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate. [Herod took vengeance upon the silence of Christ by treating him with abusive contempt. But finding nothing in Jesus worthy of condemnation, he returned him to Pilate.] 12 And Herod and Pilate became friends with each other that very day: for before they were at enmity between themselves. [Thus Pilate gained but half his desire: Herod was now his friend, but the case of Jesus was still on his hands.]

[FFG 709-710]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

heard this

"heard that Jesus began to teach in Galilee"

he asked whether the man was a Galilean

Pilate wanted to know from which area Jesus came because he wanted to have a lower-ranking government official judge Jesus. If Jesus were from Galilee, Pilate could have Herod judge Jesus because Herod had authority over Galilee.

the man

This refers to Jesus.

he discovered

"Pilate found out"

he was under Herod's authority

The passage does not state the implied fact that Herod was the ruler of Galilee. AT: "Jesus was under the authority of Herod because Herod ruled over Galilee" (See: Assumed Knowledge and Implicit Information)

he sent

"Pilate sent"

who himself

This refers to Herod.

in those days

"at that time"

translationWords

Pilate

Galilee

Herod Antipas

authority

Jerusalem

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

6-12.] He is sent to Herod, and by him returned to Pilate. Peculiar to Luke: see remarks on ver. 12. Pilate, conscious that he must either do the duty of an upright judge and offend the Jews, or sacrifice his duty to his popularity, first attempts to get rid of the matter altogether by sending his prisoner to Herod, on occasion of this word Galilee. This was Herod Antipas, tetrarch of Galilee and Peræa (see ch. 3:1 and note on Mat 14:1), who had come up to keep the feast.

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

Of Galilee. The best texts omit.

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

Vers. 6-12. Luke alone relates this remarkable circumstance. By this step the clever Roman gained two ends at once. First he got rid of the business which was imposed on him, and then he took the first step toward a reconciliation with Herod (Luk 23:12). The cause of their quarrel had probably been some conflict of jurisdiction. In that case, was not the best means of soldering up the quarrel to concede to him a right of jurisdiction within the very city of Jerusalem? Herod had come to the capital, like Pilate, on account of the feast; ordinarily he lived in the old castle of the Asmonean kings, on the hill of Zion. Jesus was to him what a skilful juggler is to a seated court—an object of curiosity. But Jesus did not lend Himself to such a part; He had neither words nor miracles for a man so disposed, in whom, besides, He saw with horror the murderer of John the Baptist. Before this personage, a monstrous mixture of bloody levity and sombre superstition, He maintained a silence which even the accusations of the Sanhedrim (Luk 23:10) could not lead Him to break. Herod, wounded and humiliated, took vengeance on this conduct by contempt. The expression, a gorgeous robe (Luk 23:11), denotes not a purple garment, but a white mantle, like that worn by Jewish kings and Roman grandees on high occasions. We cannot see in this, with Riggenbach, a contemptuous allusion to the white robe of the high priest. It was a parody of the royal claims of Jesus, but at the same time an indirect declaration of His innocence, at least in a political point of view.

The στρατεύματα, soldiers of Herod, can only mean his attendants, his body - guard, who were allowed to accompany him in the capital.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.