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Luk_23:7. He sent Him to Herod.—The question is: To what end? According to the common view, in order to relieve himself of the case. According to Meyer, “he seeks by the reference to the judgment of Herod, who could possibly have Him transported to Galilee, to draw himself out of the affair, and to get rid of the case.” Unquestionably such a reference from the forum apprehensionis to the forum domicilii was in and of itself permitted, and also, according to the usages of the Romans, not unusual; comp. Act_26:3-4. Friedlieb, ad loc. It is, however, a question, whether this intention now really existed in the Procurator’s mind. Pilate gives no sign of wishing to remove the case entirely from him; so troublesome and burdensome it was not yet even in this instant to him that he would have wished at any price to be relieved of it. Much more probable is the view (Ewald), that he hopes if possible to obtain a favorable opinion of Herod for the accused; or yet more probable, that he hopes to receive from Herod a further explanation in reference to a person and a case that becomes to him with every moment more obscure, and yet more interesting. Therewith he at the same time, out of policy, shows Herod a courtesy, while he, in case he had committed to Herod the decision of so important a matter without reservation, would thereby have conceded to him a right over himself. The former but not the latter agreed with the disposition of the Procurator, who, indeed, previously had not sent the Galileans, whose blood he had mingled with their sacrifices, Luk_13:1, to Herod for execution, but had had them hewn down by his own soldiers. Thus is also explained why our Lord could be silent before Herod, because He recognized in him no legal judge. Thus do we comprehend, moreover, why Pilate, after the return of Jesus from Herod, shows himself in no way disappointed in his expectations, but simply, Luk_23:13-16, communicates the impression which both he and the Tetrarch had received of the Accused, and thus finally does it become clear why only one Evangelist has considered it as necessary to speak of this occurrence, which, doubtless, even on account of its political consequences, had become generally known. We have here, not a decisive turning-point in the process before us, as was, for example, the case at the arrest, or at the leading away of our Lord to Pilate; but it is a simple endeavor of the Procurator to obtain clearer light about the mysterious element in the case before him, by a measure which was as prudently chosen as perfectly admissible. It was not, however, at all in his design to prepare for the Accused in this way new scorn and sorrow, although it is true the result showed that this, nevertheless, had befallen Him at the hands of Herod.
Luk_23:8. And when Herod saw Jesus, he was exceeding glad.—Once, when the report of Jesus’ miracles came to his ears he had trembled, but even this sting is now blunted: he can now only laugh and scoff. It is the wish of the frivolous Tetrarch now for once to see something right piquant, and to have his court take part in this pastime. For some time already he has had the wish to be able for once to see Jesus ( èÝëùí ), comp. Luk_9:7-9, since he has continually heard much about Him, and hoped accordingly to be able to induce Him to the performance of some miracle or other. The possibility that his wish may remain unfulfilled he does not even forebode. Of what sort his questions, Luk_23:8, were, may be very well conjectured on the one hand from his well known character, and on the other hand from the unshaken silence of the Lord. As a thaumaturge, for whom, without doubt, he took our Lord, he could at most meet Him with childish curiosity, but could not possibly treat Him with even a trace of respect. “Jesus was to entertain him as a mighty magician, divert him, or perhaps foretell luck to his egoistic superstition; anything else he sought not of Him. It is an awful sign to see what a caricature this prince’s conceptions were of this First among his subjects, although Jesus had moved his whole land with His spirit. And for so common a character would he take Him, notwithstanding that the Baptist had lived near him and made on him an impression of the spirit of the prophets.” Lange.
Luk_23:10. And the chief priests.—From Luk_23:15, we learn that Pilate had commanded them also to appear before Herod, and how could they indeed have neglected this, leaving the prisoner to escape from their hands even for a moment? They see very well that their interest requires them to paint Him to Herod in colors as black as was any way possible, and accuse Him, therefore, with visible emphasis, comp. Act_18:28, as if they feared that even Herod himself, perchance, might be too equitable towards their victim. It was, however, not so much in consequence of their imputations as rather on account of his own disappointed expectations that Herod does not send back our Lord without first overwhelming Him with new ignominy.
Luk_23:11. Mocked Him.—The priests accuse the Saviour, the courtiers mock Him. With the first it is hatred, with the others contempt that strikes the key. Scoffing is here the vengeance of insulted pride, and reveals itself in a peculiar form. They hang round the shoulders of our Lord a brilliant vesture, ἐóèῆôá ëáìðñÜí , not exactly of purple, coccineam vestem, which is not implied in the word, but brilliantly white, in order to designate Him in the Roman manner as a candidate for Some post of honor (Kuinoel, Lange, and others), or in order to characterize Him as King, by arraying Him in a similar garment to that in which generals went into battle (Friedlieb, De Wette, Meyer). In the latter case there was implied in this at the same time an unmistakable intimation for Pilate that such a pretended king did not deserve condemnation, but at the most, contempt.
Luk_23:12. Pilate and Herod became friends.—The cause of the enmity is unknown. Perhaps it was the massacre of the Galileans, Luk_13:1. This result, however, appears at any rate remarkable enough to the delicate psychologist, Luke, not to be passed by unmentioned. In view of the general publicity of this unexpected reconciliation, this remark affords at the same time an indirect but yet a very strong proof of the truth of the event related. That John knew nothing of this intervening scene is indeed asserted by De Wette, but not proved; even if this were the case, however, it would not of itself by any means shake the truth of the fact, since such a thing might very well happen without having come to the knowledge of John, or without being retained in his memory at the writing of his Gospel. In view of the eclecticism of all the Evangelists, even in the history of the Passion, it is dangerous to lay too great weight on an argument e silentio. On the other hand, this narrative, in which Herod is depicted to us even as he is known from other accounts, bears altogether the internal character of truth, and may very fittingly be inserted immediately after Joh_18:38. Strauss’ conjecture that this whole account has arisen “from an endeavor to bring Jesus before all the judgment-seats that could possibly be brought together at Jerusalem,” is without any trace whatever of proof, and if Luke had been induced by an anti-Jewish interest to invent this narrative, in order, namely, to get as many witnesses as possible for the innocence of the Saviour, something of which Baur speaks (Kanon. Evang. p. 489), he would without doubt have put a more direct declaration of this innocence in Herod’s mouth. Over against these unreasonable doubts it deserves note that as far back as Act_4:27, the names of Herod and Pontius Pilate are mentioned together in the prayers of the first believers, and that also Justin Martyr, Dial. cum Tryph. Luke 103, is acquainted with this event.
2. If there was during the whole duration of the trial before Pilate an hour which for our Lord deserves to be named an hour of the most unparalleled anguish of soul, it was certainly that of His presentation before Herod. What the view into the depths of Herod’s soul must have been for the holy Searcher of hearts, and how much it must have cost Him to see the hand defiled with the blood of the Baptist stretched out caressingly towards Himself, of this we can have only a faint conception. But in the midst of this deep humiliation, in which He is, as it were, tossed like a football from the one impure hand to the other, there shines forth so much the more gloriously the majesty of His eloquent silence. Even the silent Jesus before Herod, doing no miracle, is Himself a sign that is spoken against, but that also awakens wonder. Comp. Luk_11:29-30.
3. The silent Jesus over against the laughing court, expiates the sins of the tongue, of vanity and of scoffing contempt, and the white garment of His humiliation is, although Herod presages it not, the prophecy of the shining garments of His glory. Rev_1:13; Rev_19:16.
4. The coalition between Herod and Pilate over against the suffering Lord is the prototype of many a shameful covenant which equally implacable enemies in former and later times have concluded, in order together to oppose the sect that is everywhere spoken against. Act_28:22.—Unbelief and Superstition, Pharisaism and Sadduceeism, churchly Hierarchy and political Liberalism, Romanism and Republicanism, [Republicanism, in the meaning of this Continental divine, is doubtless synonymous with red Republicanism. Indeed, this is certain, as Dr. Van Oosterzee is a warm friend of our country.—C. C. S.] are by nature just such antipodes as Pilate and Herod, and yet, out of egoism, just as disposed to a temporary coalition, when the effort for self-preservation and the irreconcilable hatred towards living Christianity leads the way. In this respect also, the primitive history of the Passion remains a very fresh one, and the past the mirror of the present. [Seeing that, as far as there was any coalition at all between Pilate and Herod, its result was rather favorable to Jesus than the reverse, and certainly was not, on Pilate’s part, intended against Him, I can hardly see the exegetical justice of these remarks, although we know that they are sustained by a common proverb. Of the truth of the remarks concerning later coalitions against Christ, there is, of course, no doubt.—C. C. S.]
Starke:—Quesnel:—The high ones in the world always want to be having a new spectacle and a new sensation to feed their eyes and mind.—Nova Bibl. Tub.:—When people who have no religion want to inquire, talk, and dispute much about religion, it is best not to answer them, but to shame them with a humble silence.—To enter into talk with courtiers does more harm than good.—Ungodly teachers are Christ’s most implacable foes.—Envy is intensely zealous, but without understanding.—The children of the world take Christ for a puppet and amuse themselves therewith.—Great people’s friendship is like April weather,—no one can reckon upon it.—Heubner:—The history of Christ repeats itself in different periods of His church.—How many honest witnesses are charged with making uproars.—The great world often regard religious preaching as entertainment as diversion.—Not a few clergymen at court have been even merrymakers.—Never use thy gifts, intellect, wit, skill, to make laughter.—The friend of God should, in company, and even in the power of scoffers, maintain his dignity (like Haller before Voltaire).—Luther:—Every true Christian, if he preaches Christ aright, has his Herod and Pilate.—Rieger:—“Where the people have no ears to hear, there Jesus has no mouth to speak.”—Arndt:—Herod’s behavior towards Jesus: 1. His false expectation; 2. his great disappointment; 3. his ineffectual vengeance.—Krummacher:—Christ before Herod. this Passion Gospel shows us: 1. A mirror of the world; 2. a glowing sacrificial flame; 3. a glorifying of Jesus against the will of those that render it.—Besser:—A miracle had Herod expected to see of our Lord; he really saw one, but he comprehended it not. For a miracle of the love which traverses all the depths of Shame for us, which suffers itself to be arrayed in a white robe, that we might appear before the throne of God in white garments of honor, a miracle of this love is it indeed that our Lord withholds the curse which otherwise might have fallen upon His mockers, as upon the mocking children at Bethel, 2Ki_2:24.—A. des Amorie van der Hoeven. Remonstrant, Professor at Amsterdam. † 1855.—Jesus before Herod the object: 1. Of indifference; 2. of idle curiosity; 3. of slander; 4. of scoffing; 5. of the policy of men.—Saurin:—Nouv. Serm. i. p. 239 seq.:—He perverteth the people.—Wolf:—Worldly wisdom as judge in Jesus’ case.—Palmer:—Three main forms of sin: 1. Ignominious servility in Pilate; 2. contemptible frivolity in Herod; 3. lying malice in the chief priests.
Luk_23:8.—On the authority of B., D., [Cod. Sin.,] K., L, M., the ðïëëÜ of the Recepta is omitted by Griesbach and others [Meyer, Tregelles, Alford.] The conjecture that it has been interpolated a seriore manu to strengthen the text, is sufficiently plausible.
The flourishing condition of living Christianity in our country, renders it difficult for us to apprehend the literalness with which this ancient designation of Christ’s people can be used even now by one writing, like the author, in the midst of a kingdom deluged with Rationalism, in which those who are animated by a living faith are little more than a despised and disparaged ecclesiola in ecclesia.—C. C. S.]