Jesus was judged before herod

JESUS WAS JUDGED BEFOREHEROD
EDITED BY GLENN PEASE
LUKE 23:11 And even Herod and his soldiers
ridiculedand mocked Him. DressingHim in a fine
robe, they sent Him back to Pilate.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Majesty Of Meekness, Etc
Luke 23:4-12
W. Clarkson Beautiful in the last degree, as a moral spectacle, is the sight of the meek but
mighty Savior in the presence of the scornful human sovereign. But there are many lessons
which we may gather on our way to that striking scene.
I. HOW PITIFUL HUMAN AUTHORITY MAY PROVE TO BE! Poor Pilate, occupying his
high seat of authority and power, is "driven with the wind and tossed," as if he were a leaf upon
the ground. He "finds no fault in Jesus" (ver. 4), but he dares not acquit him; he is afraid of the
men he is there to govern. He casts about for a way of escape; he at lasts hits upon the poor
expedient of shifting the difficulty to other shoulders. He presents to us a very pitiable object as a
man who sits in the chair of office, and dares not do his duty there. Authority divested of a manly
courage and shaking with fear of consequences is a deplorable thing.
II. HOW FEEBLE IS MERE PASSIONATE VEHEMENCE! The people, led by the priests,
were "the more fierce" (ver. 5), insisting that Pilate should not release the Prisoner of whose
innocence he was convinced. We see them, with hatred flashing from their eyes, indulging in
frantic gestures of deprecation and incitement, loudly clamouring for the condemnation of the
Holy One. Their urgency did, indeed, prevail for the moment, as vehemence frequently does. But
into what a dire and terrible mistake it led them! to what a crime were they hastening! what
awful issues were to spring from their success! How truly were they sowing the wind of which
they would reap the whirlwind! Earnestness is always admirable; enthusiasm is often a great
power for good; but passionate vehemence is nothing better than a noisy feebleness. It is not the
presence of real power; it is the absence of intelligence and self-control. It leads men to actions
which have a momentary success, but which end in a lasting failure and in sad disgrace.

III. HOW UNFRUITFUL IS IDLE CURIOSITY. (Vers. 8, 9.) Herod congratulated himself too
soon. He reckoned on having a keen curiosity fully gratified; he thought he had this Prophet in
his power, and could command an exhibition of his peculiar faculty, whatever that might prove
to be. But he did not want to arrive at truth, or to be better able to do his duty or serve his
generation; and Jesus Christ declined to minister to his royal fancy. He was silent and passive,
though urged to speech and action. Christ will speak to our hearts, and will work for our benefit
and blessing when we approach him in a reverent and earnest spirit; but to a worldly and
irreverent curiosity he has nothing to say. It must retire ungratified, and come again in another
mood.
IV. HOW INCONSTANT IS UNSPIRITUAL FRIENDSHIP! Herod had very little to thank
Pilate for, on this occasion; he appears to have mistaken a cowardly attempt to evade duty for a
mark of personal respect or a desire to effect a reconciliation (ver. 12). A friendship that had to
be renewed, and that was patched up in so slight a way and on such mistaken ground, would not
last long and was worth very little. Friendship that is not built on thorough knowledge and on
mutual esteem is exceedingly fragile and of small account. It is only common attachment to the
same great principles and to the one Divine Lord that binds together in indissoluble bonds.
Sameness of occupation, similarity of taste, exposure to a common peril, or the possession of a
common hope, - this is not the rock on which friendship will stand long; it rests on character, and
on the character that is formed by close, personal intimacy with the one true Friend of man.
V. HOW WRONG AND EVEN WICKED IS UNENLIGHTENED SCORN! (Ver. 11.) Quite
unimaginable is the uproarious laughter and the keen, low enjoyment with which the actors went
through this wretched ribaldry, this (to us) most painful mockery. How little did they think that
he whom they were so mercilessly insulting was the King he claimed to be, and was
immeasurably higher than the highest of them all! Wrong and wicked is human scorn. Often
since then has it mocked at truth and wisdom, and poured its poor ridicule on the head of
holiness and true nobility! It is not only the "stranger" who may prove to be the "angel unawares
entertained;" it is also the man whom we do not understand, whom we may think entirely in the
wrong, whom we are tempted to despise. Many are the mockers who will be fain, one day, to
receive a gracious pardon from the object of their derision.
VI. HOW MAJESTIC IS SPIRITUAL MEEKNESS! (Ver. 11.) We know well how our Lord
bore this cruel trial. "A silent Man before his foes" was he. Able at any moment to bring them
into utmost humiliation, to turn the mocking glance of triumph into the countenance blanched
with unspeakable fear, and the brutal laugh of mockery into a cry for mercy, he stood without a
blow, without a word on his own behalf, enduring as one that saw the invisible and the eternal.
There is nothing more majestic than a calm endurance of wrong. To accept without return the
strong buffeting of cruelty, to take without reply the more keen and piercing utterance of
falsehood, because stillness or silence will advance the cause of truth and the kingdom of God, -
this is to be very "near the throne" on which it is our highest ambition to be placed; it is to be
carrying out, most acceptably, the commandment of the meek, majestic Savior as he says to us,
"Follow me!" - C.

Biblical Illustrator
Then said Pilate.
Luke 23:1-7
The conduct of Christ contrasted with the conduct of other public characters
W. Barrow.I. Amongst the philosophers of the heathen world not one can be named, who did not
admit some favourite vice into his system of good morals; and who was not more than suspected
of some criminal indulgence in his own practice; not one, whose public instructions were without
error, and whose private conduct was without reproach. In the character of Jesus Christ no such
imperfection can be traced. In His addresses to His followers, He taught virtue unpolluted by
impurity: and in His practice He exemplified what He taught.
II. In the most distinguished of our contemporaries, we always find some weakness to pity or
lament, or only some single and predominant excellence to admire. In each individual the
learning or the activity, the counsel or the courage, only can be praised. We look in vain for
consistency or perfection. The conduct of Christ betrays no such inequality. In Him no virtue is
shaded by its correspondent infirmity. No pre-eminent quality obscures the rest. Every portion of
His character is in harmony with every other. Every point in the picture shines with great and
appropriate lustre.
III. In the heroes, which our fables delight to pourtray, we are continually astonished by such
exploits as nothing in real life can parallel; by the achievements of sagacity that cannot be
deceived, and of courage that cannot be resisted. We are either perplexed by the union of
qualities and endowments incompatible with each other, or overpowered by the glare of such
excellencies and powers, as nature with all her bounty never bestowed upon man. Jesus Christ
has surpassed the heroes of romance. In contemplating His character we are not less surprised by
the variety of His merits, than delighted by their consistency. They always preserve their
proportion to each other. No duty falls below the occasion that demands it. No virtue is carried to
excess.
IV. In the most exalted of our fellow-creatures, and even in the practice of their most
distinguished virtues, we can always discover some concern for their personal advantage; some
secret hope of fame, of profit, or of power; some prospect of an addition to their present
enjoyments. In the conduct of Christ none of the weakness of self-love can be discovered. "He
went about doing good," which He did not appear to share, and from which He did not seem to
expect either immediate or future advantage. His benevolence, and His alone, was without self-
interest, without variation and without alloy.
V. It is a very general and a very just complaint, that every man occasionally neglects the duties
of his place and station. The character of Christ is exposed to no such imputation. The great
purpose of His mission indeed, appears to have taken, entire possession of his thoughts.
VI. The pretended prophet of Arabia made religion the sanction of his licentiousness, and the
cloak of his ambition.

VII. An impostor, of whatever description, though he has but one character to support, seldom
supports it with such uniformity as to procure ultimate success to his imposition. Jesus Christ had
a great variety of characters to sustain; and He sustained them all without failure and without
reproach.
VIII. Men in general are apt to deviate into extremes. The lover of pleasure often pursues it till
he becomes its victim or its slave. The lover of God sometimes grow into an enthusiast, and
imposes upon himself self-denial without virtue, and mortification without use or value. From
such weakness and such censure the character of Christ must be completely exempted. He did
not disdain the social intercourse of life, or reject its innocent enjoyments.
IX. While we are displaying the various merits which adorned the personal character of Christ,
one excellence more must not be passed in silence; the rare union of active and passive fortitude;
the union of courage with patience; of courage without rashness, and patience without
insensibility.
X. Such, then, is the unrivalled excellence of the personal character of Jesus Christ. Such is the
proof which it affords that He was "a teacher sent from God"; and such is " the example which
He has left us, that we should follow His steps.
(W. Barrow.)
Pontius Pilate
R. P. Pratten, B. A.I. PILATE WAS WEAK — MORALLY WEAK. He sinned in spite of his
better self. He was thoroughly convinced of the innocence of his prisoner. His conscience forbad
him to inflict punishment. He made strenuous efforts to save Him. And yet, after all, He gave
Him up to death, and furnished the soldiers needed for carrying out the sentence. How many in
our day resemble him! Are not some of you as weak as he was? Have you not had convictions of
duty as strong as his, and maintained them for a while as stoutly as he did, and yet failed at last
to carry them out? Remember that convictions of sin and duty do not keep men from sin; nor do
they excuse sin. Beware of substituting religious knowledge or sentiment for religious principle.
II. PILATE WAS WORLDLY. This explains his weakness. His feelings were overpowered by a
selfish regard to his own interest.
III. PILATE WAS IRRELIGIOUS. Here was the secret of that fatal power which the world
exerted upon him. He was worldly because his life was not guided and governed by true religion.
"This is the victory that overcometh the world — even your faith."
(R. P. Pratten, B. A.)
Pontius Pilate
Emil Quandt.Let us consider, then, the strange behaviour of Pontius Pilate after our Lord's
formal acquittal.
I. HE DECLARES THE SAVIOUR TO BE INNOCENT, BUT HE DOES NOT SET HIM
FREE.
II. HE DOES NOT SET HIM FREE, BUT ENDEAVOURS TO BE FREE FROM HIM — to get
rid of Him.
III. HE ENDEAVOURS TO GET FREE FROM HIM, BUT RECEIVES HIM AGAIN AND
AGAIN.

1. "I find no fault in this Man" — Pilate has minutely and thoroughly investigated the case of
Him who was so eagerly accused by the people, and the result of this examination was the Lord's
acquittal. Well done, Pilate! you have taken the right way; only one step more, and the case will
be honourably concluded! As a just judge you are bound to follow up your verdict by release.
The little bit of nobleness which Pilate showed on his first appearance was fast declining, as
generally happens when it is not founded on the fear of God. When a man has gone as far as to
question what truth is, he will soon follow up his questioning with, What is justice? what is
faith? what is virtue? The inevitable result of a perverse state of heart is that it must daily beget
new perversities. Because Pilate was not moved by love of truth, it was impossible for him to be
moved for any length of time by a sense of justice. He declares the Saviour to be free from guilt,
but he does not set Him free. Even since the times have become Christian, and since men have
become members of the Church of Jesus Christ, it is an universal fact that Pilate's conduct has
been repeated. Men have declared the Saviour free, but have not set Him free. Pilate was a
Roman, and a Roman maxim it has ever been in Christianity to pay every possible outward
respect to the Saviour, but not to set Him free. The Romish Church especially bound what ought
especially to be free — the Word of Jesus Christ — the Bible — the gospel. They declare the
Word of the Saviour to be free, but do not set it free. In the Middle Ages, under plea of its
preciousness, they bound it with iron chains. At present they bind it by the approval of bishops,
by episcopal approbation. Even in these days this Church has dared to brand Bible Societies as
plague sores. Pontius Pilate was a Roman to whom truth was nothing, justice little, his own
interest everything; therefore he did not set the Saviour free, though he declared Him to be
entitled to freedom. And a Roman maxim it bus been to this very day to declare the Saviour free,
but not to free Him. It is to the glorious Reformation that the honour belongs of having broken
the chains by which Rome bound the Saviour. In the Church of the Reformation, our dear
evangelical Church, Jesus is not only declared to be free, but is free. Freely He governs our
Church; freely He communicates with every believing soul. May we, therefore, say that Pilatism
exists no longer in evangelical Christianity? Ah! no, dearly beloved, we must sorrowfully
confess that Satan did not fail to find an entrance again through a back door. For, among the
numerous Christians who glory in Protestant freedom, many do not allow the Saviour to speak
except at church on Sunday. He is not allowed to raise His voice during the week, nor in their
own homes. What is this but declaring the Saviour to be free, and keeping Him bound? They
bind Him to altar and pulpit; they hear Him every week or fortnight, but further advance is
denied their Saviour. He is not permitted to leave the church nor go with them to their home.
Mere church attendance is Pilatism; the Saviour is declared to be free, but He is not set free.
"Behold, I stand at the door and knock; if any man hear My voice, and open the door, I will come
in to him, and will sup with him, and he with Me." But, my friends, tot us who have given up our
heart to the Saviour, to occupy a place in His throne-room, would it not be a subtle Pilatism if we
lock the Saviour within the heart, and not set Him free for the whole life? Not only in the heart is
the Saviour to have free range, but in the home, in your nursery and drawing-rooms, in your
workshop, in your society, in your dally life and conversation, He is to be free, and the free ruler
of your life. Oh, my friends, strive against Pilatism! Do not lock your Saviour in your church,
nor in your heart, but allow Him to dispose of you how He will and where He will. The more He
is allowed to shape a man's life, the more freedom will that man enjoy. Therefore, once again,
away with Pilatism! Do not only declare the Saviour to be free, but set Him free indeed!
II. PILATE DOES NOT SET THE SAVIOUR FREE, BUT ENDEAVOURS TO GET FREE
FROM Him He does not give Jesus His liberty, for fear of the people. He endeavours to get free

from Jesus because he fears Jesus. The quiet dignity of the King of Truth grows more and more
painful to him. The whole matter, which at first he thought a great ado about nothing, is taking
such a turn that he feels quite uneasy. "Is He a Galilaean?" he asks. The Saviour was no
Galilaean. It is from Bethlehem of Judaea that the Messiah of Israel has come! but the people say
He is a Galilaean. This is sufficient for Pilate. He had oftentimes trenched upon Galilee, and had
thereby become the bitter enemy of Herod, the tetrarch of Galilee. But now it is most opportune
to him, that Galilee is a province beyonds his jurisdiction. Let Herod burn his fingers in this
affair. At least, he, Pilate, will be rid of a case which is getting more and more troublesome. Do
you know those people that practise in our day the most contemptible kind of Pilatism? They
cannot explain the powerful impression which the exalted personage of the God-man makes
upon man. The pale beauty of His cross appears an unnatural rebuke to the frivolous ideal of life
which they have entertained. His stretched-out pierced hands are quivering hints and points of
interrogation, and signs of pain and sorrow. His humiliating crucifixion bears so loud an
evidence against their pride of ancestry, pride of culture, and pride of riches, that they endeavour
to get free from Him at any cost. "He is a Galilaean": thus runs the old Jewish lie, which history
confuted long ago. A Galilaean Rabbi could never — no, never — become so potent, that
eighteen centuries would circle around him like planets round the sun. But those men who
endeavour to get free from the God-man, will always grasp at this straw of a miserable fiction.
He is a Galilaean! He is a Galilaean, and they think they have discovered the magic spell by
which they can with some show of reason get rid of their belief in the God-man, who has given
His life a ransom for a sinful world. "He is a Galilaean," they say, and with that they send the
Saviour away. They send Him to sceptical philosophers, urging, "Natural philosophy has
explained this, and teaches us that miracles are impossible. Philosophy is a competent judge of
the person of Jesus Christ, and of His miracles; and philosophers, not we, have to decide. And
we submit to their judgment." It makes them somewhat uneasy to know that there are likewise
believing philosophers; that a Copernicus begged from the Crucified no other mercy than was
received by yonder malefactor; that a Kepler, a Newton were true followers of Jesus, and
believed in His miracles, and had faith in His words. On this point, therefore, they maintain a
silence as deep as that of the tomb. Or they send the Saviour to sceptical historians, saying, "It is
by history that the authenticity of the Bible is to be tested, and this science has broken a staff
over the Scriptures." It is nothing to their purpose that believing historians place a high value on
the Bible, that one of them has pronounced Jesus Christ to be the very key of history. This
testimony, however, they care. fully overlook. Or they send the Lord Jesus to sceptical
theologians, saying, "There are so many theologians who deny the divinity of Jesus, and
theologians ought certainly to be possessed of the true knowledge." They overlook the believing
divines who exist too, and who ought to know at any rate as well as they. In short, fidelity and
justice concerning the Lord Jesus are quite out of the question with those people. They will get
free from the Lord Jesus at any hazard; therefore they seek for Herods wherever they may be
found.
III. IMPOTENT STRUGGLING! Foolish prudence! After all, they will not get free from the
Saviour. Having entered a man's life, Jesus comes again and again, this way or that way,
whatever may have been the turnings and windings of that life. Pilate endeavours to get free
from the Saviour, but gets Him again and again. Pilate gets Jesus again from Herod, and receives
Herod's friendship besides. Pilate, on his part, to be sure would fain have renounced his
friendship for Herod, if by so doing he had only got rid of the Lord Jesus. But his new friend had
sent back the Saviour, and thus Pilate was obliged, much against his will, to concern himself

further with the Saviour, and bring to an end a case which to himself was becoming more and
more painful. And in the same condition in which Pilate was will all those who think and act like
him ever be. Having once met the Saviour, they never get entirely free from Him, however they
may struggle and whatever cunning devices they may make to accomplish this end. In the end
they will avail nothing. Jesus comes again. His form assumes a more and more sorrowful aspect.
His face becomes more grave and clouded. Jesus comes again. Each sound of the church bell
reminds them, each Sunday admonishes them of Him. Jesus comes again. They do not get free
from Him. They anxiously debar their home, their family, from His influences. Nevertheless,
since the Spirit bloweth where it listeth, they cannot prevent their wives, nor daughters, nor sons
from being converted; and every converted one is a living reproach to the unconverted. They
cover, as it were, their heart with a coat of mail; they palisade their conscience; they fall into the
habit of smiling at holy things; they affect the utmost indifference towards the God-man. Thus
they live, thus they die; and when they are dying, again Jesus Christ is there; and in their dying
moments His word sounds: Son of man, how often would I have drawn thee unto Me, even as a
hen gathereth her chickens under her wings, and thou wouldst not!
(Emil Quandt.)
The character of Pilate
E. E. Hall, D. D.The estimate which history has put upon Pilate is fair. We talk of artistic
combinations and poetical justice. But no art and no poetry can come up to that dramatic
intensity of contrast in which history makes such a man as Pilate judge and executioner of Jesus
Christ. It is as in another generation when such a man as Nero sits as judge of such a man as St.
Paul. We know Pilate by ten years of his jurisdiction. A cruel Roman viceroy, he had created and
had quelled more than one rebellion by his hard hand. He is one of a type of men such as you
find in Napoleon's history, who have their eye always on the Emperor, and always mean to win
his favour. For the Pilates of the world this backward look to their chief supplies the place of
law. Does Tiberius wish it? Then one answers "Yes." Does Tiberius dislike it? Then one answers
"No." In the long run such a second. hand conscience fails a man. It failed Pilate. Tiberius
recalled him. But Tiberius died before Pilate could appear at court. And, then, neglected by
everybody, scorned, I think, by those who knew him best, Pilate, who had no conscience now he
had no Tiberius, killed himself. Was there, in that loathsome despair of the life of a favourite
whose game is played through, was there always the memory of one face, of one prisoner, of one
execution? Did he remember that day when he tried to wash off guilt with water: Did he
remember how the sky blackened on that day, and men said nature itself testified against the
wrong which that day saw?
(E. E. Hall, D. D.)
COMMENTARIES

Ellicott's Commentary for English Readers(11) Herod with his men of war.—Better, perhaps,
troops, or soldiers. The word is the same as that translated “armies” in Matthew 22:7, Acts
23:27; “soldiers” in Acts 23:10.
Arrayed him in a gorgeous robe.—Literally, bright. The word is used of the angel’s garment, in
Acts 10:30; of fine linen, in Revelation 15:6; Revelation 18:4; of crystal, in Revelation 22:1; of a
star, in Revelation 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 Acts 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 Matthew 11:8; Luke 7:25.)
Matthew Henry's Concise Commentary23:6-12 Herod had heard many things of Jesus in Galilee,
and out of curiosity longed to see him. The poorest beggar that asked a miracle for the relief of
his necessity, was never denied; but this proud prince, who asked for a miracle only to gratify his
curiosity, is refused. He might have seen Christ and his wondrous works in Galilee, and would
not, therefore it is justly said, Now he would see them, and shall not. Herod sent Christ again to
Pilate: the friendships of wicked men are often formed by union in wickedness. They agree in
little, except in enmity to God, and contempt of Christ.
Barnes' Notes on the BibleHerod 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.
Jamieson-Fausset-Brown Bible Commentary11. 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 (Lu 23:14, 15). "Thus he implicated himself with Pilate in all the guilt of His
condemnation, and with him accordingly he is classed" (Ac 4:27) [Bengel].

at enmity—perhaps about some point of disputed jurisdiction, which this exchange of the
Prisoner might tend to heal.
Matthew Poole's CommentarySee Poole on "Luke 23:1"
Gill's Exposition of the Entire BibleAnd 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.
Geneva Study BibleAnd Herod with his {c} men of war set him at nought, and mocked him, and
arrayed him in a gorgeous robe, and sent him again to Pilate.
(c) Accompanied with his nobles and soldiers who followed him from Galilee.
EXEGETICAL (ORIGINAL LANGUAGES)
Expositor's Greek TestamentHYPERLINK "/luke/23-11.htm"Luke 23:11. ἐξουθενήσας: on this
verb and kindred forms, vide at Mark 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 Luke 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.
PRECEPT AUSTIN RESOURCES
BRUCE HURT

Luke 23:11 And Herod with his soldiers, after treating Him with contempt and mocking
Him, dressed Him in a gorgeous robe and sent Him back to Pilate.
KJV Luke 23:11 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.
• Herod with his soldiers Acts 4:27,28
• after treating Him with contempt Lk 22:64,65; Ps 22:6; 69:19,20; Isaiah 49:7; 53:3; Mt
27:27-30; Mark 9:12; Mark 15:16-20
• dressed Him in a gorgeous robe John 19:5
• Luke 23 Resources - Multiple Sermons and Commentaries
HEROD'S HARDENED
HEART
Note that only Luke 23:11 records that Herod sent Jesus back to Pilate (which of course makes
sense as Luke has the only record of Jesus' trial before Herod.)
And - This is a continuation of the previous Greek sentence Lk 23:10. Since there is no miracle,
even no word, from this Man, Herod loses interest. The tragic paradox is that there is now clearly
no fear of God before Herod's eyes, despite the fact that the very God of God was before his very
eyes! (Ro 3:18HYPERLINK "/romans_317-18#3:18"+). It now becomes obvious that Herod's
curiosity about Jesus was only a thin veneer veiling his contempt for our Lord. And now that his
"fear factor" has dissipated he is emboldened to show His true colors of his evil heart regarding
the Christ of God! Beware! When our holy fear of God begins to dissipate, we are on a slippery
slope which may end in our committing some unholy act against the Holy One of Israel which
heretofore we thought was wholly impossible! Remember "The heart is more deceitful than all
else and is desperately sick; Who can understand it?" (Jer 17:9) "Therefore let him who thinks he
stands take heed that he does not fall" (1 Cor 10:12), for "the spirit is willing, but the flesh is
weak." (Mt 26:41HYPERLINK "/matthew_2641_commentary"+).
Herod with his soldiers - This may refer to his personal bodyguard, but whoever they were,
they willingly joined the mockery of the God-Man! Woe!
After treating Him with contempt - Contempt is an ugly word in English which means a lack
of respect accompanied by a feeling of intense dislike. The Greek verb exoutheneo (1848) means
they treated Jesus as of no account ("count Him as nothing!"), making light of Him as One who
had no merit or worth! (contrast Rev 5:9,12HYPERLINK
"http://www.spiritandtruth.org/id/revc.htm?5:9"+) They disdained the Holy One of Israel! They
had no use for Jesus (or so they thought), Who they regarded as beneath them. O, how wrong
they were! And they will have all eternity to experience the gnawing feelings of regret and
remorse for their horrid contempt of the One Who could have been the Savior of their souls!
Had these reprobates known the Scriptures, they might have seen that their treatment of Jesus
had been prophesied hundreds of years earlier in Isaiah when he wrote "He was despised (bazah
= treated with contempt, as worthless, despicable!) and forsaken of men, a man of sorrows and
acquainted with grief; and like One from Whom men hide their face He was despised (bazah),
and we did not esteem Him ("considered Him insignificant")." (Isa 53:3) Despisedis repeated in
Isaiah's passage, giving us a sense of the degree of disdain the Jews would have for their
Messiah! Woe!

Preacher's Outline & Sermon Bible – Note the contrast in the verse. Herod sat there as King
"with his men of war" surrounding him, and Jesus stood there beaten and battered in torn, ragged
clothes. Herod, judging by appearance, counted the Man who claimed to be the Son of God as
nothing. This Man and His claim did not matter, not to Herod.
And mocking Him - They apparently were mocking Jesus with both words and actions
(dressed Him...) The Greek verb empaizo (1702) pictures these fools as subjecting the Lord of
Glory to derision and ridicule. The tragic irony of these abominable creatures making fun of their
Creator! And Jesus allowed them their transient triumph over Good, but their payday will be
some day! This (empaizo) is the same verb Luke uses to describe the Roman soldiers mocking
Jesus on the Cross (Lk 23:36HYPERLINK l "+). As as aside this mockery underscores the fact
that Herod surely did not take the charges against Jesus (such as being a King) seriously.
Most of the NT uses of empaizo (Matt. 2:16; 20:19 27:29; 27:31;27:41; Mk. 10:34;15:20;15:31;
Lk. 14:29; 18:32; 22:63; 23:11; 23:36) describe the mocking of our Lord Jesus Christ, to make
fun of by pretending that He is not what He is or by imitating Him in a distorted manner. It is
therefore little surprise that if evil men mocked Him at His first coming, they would mock the
sure promise of His Second Coming (Jn 14:3)! The last days mockers (empaiktes from empaizo
in 2 Peter 3:3HYPERLINK "/2_peter_31-7#3:3"+) "trifle" with the things of God, dealing with
them as if they are of no temporal or eternal import. They show their contempt for Christ's return
by ridiculing and deriding that certainty, their derision motivated by their insolence, disrespect,
incredulity and desire to justify their ungodly behavior. If you are not looking for Him, you will
hardly be motivated to be living for Him! In fact you may even be tempted to live a "Herod-like"
life! Woe!
DressedHim in a gorgeous robe - Clearly they were mocking His claim to be a King, for it was
kings who wore gorgeous robes. The word for gorgeous is lampros which means bright, shining
then of clothes that are elegant and resplendent (Acts 10:30, "fine clothes" of James 2:2-3).
While their adorning of Jesus with a gorgeous robe was a cruel jest, had their spiritual eyes been
opened they might have realized that this was indeed the majestic One Who David repeatedly
acclaimed the "King of Glory!" (Ps 24:7, 8, 9, 10-Spurgeon's note)
And sent Him back to Pilate - Luke does not record Herod's "verdict" (as if this could really be
called a "trial"), but Pilate alludes to it in Lk 23:15 affirming to the Jews that neither he nor
Herod found any guilt in Jesus.
J C Ryle - We are told that neither the ruler of Galilee nor the ruler of Judea could find any fault
in our Lord. In Galilee most of his miracles had been performed, and he had spent much of his
time there. Yet the ruler of Galilee accused him of nothing. He was to be crucified as 'a lamb
without blemish or spot.'
Luke 23:12 Now Herod and Pilate became friends with one another that very day; for
before they had been enemies with each other.
KJV Luke 23:12 And the same day Pilate and Herod were made friends together: for
before they were at enmity between themselves.
• Ps 83:4-6; Acts 4:27; Mt 16:1; Rev 17:13,14
• Luke 23 Resources - Multiple Sermons and Commentaries
ENEMIES BECOME
FRIENDS

Have you heard the word "frenemy"? It is a hybrid of friend and enemy, an apropos description
of this passage. There is actually an entry in Wikipedia!
Now Herod and Pilate became friends with one another that very day - Now the focus of
their enmity is directed against Christ resulting in their newly minted friendship. It is a tragic
commentary on these two pagan rulers that their friendship was cemented by a common rejection
of Christ. Is this not still true that worldly men are brought together because of their hatred of the
other worldly Christ.
For before they had been enemies with each other - The nature of their prior enmity is
unknown.
The enemy of my enemy is my friend - This is an ancient proverb which suggests that two
opposing parties can or should work together against a common enemy. The earliest known
expression of this concept is found in a Sanskrit treatise on statecraft, the Arthashastra, which
dates to around the 4th century BC, while the first recorded use of the current English version
came in 1884.
J C Ryle comments that "The incident before us is a striking emblem of a state of things which
may always be seen in the world. Men of the most discordant opinions can unite in opposing
truth. Teachers of the most opposite doctrines can make common cause in fighting against the
Gospel. In the days of our Lord, the Pharisees and the Sadducces might be seen combining their
forces to entrap Jesus of Nazareth and put Him to death. In our own times we sometimes see
infidels and idolaters—worldly pleasure-lovers and bigoted ascetics,—the friends of so-called
liberal views and the most determined opponents of all changes—all ranked together against
evangelical religion. One common hatred binds them together. They hate the cross of Christ. To
use the words of the apostles in the Acts: “Against thy holy child Jesus, whom thou hast
anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, are gathered
together.” (Acts 4:27.) All hate each other very much, but all hate Christ much more. The true
Christian must not count the enmity of the world a strange thing.(cf Jn 15:18, 19, 20)
John MacArthur writes that "Herod’s life ended in disgrace: Herodias would ultimately prove
to be Herod’s downfall. After Emperor Caligula granted Herodias’s brother Agrippa I (Acts
12:1) the title of king, she demanded that Herod go to Rome and obtain the same title. (The
gospel references to him as king [Matt. 14:9; Mark 6:14, 22] reflect informal popular usage of
the term.) But before Herod and Herodias reached Rome, a messenger from Agrippa accused
Herod of wrongdoing. As a result, Caligula deposed Herod who, accompanied by Herodias, was
banished permanently to a city in what is now France. Antipas and Herodias are reminiscent of
another ill-fated couple, Ahab and Jezebel. “Like Ahab,” writes D. A. Carson, “Antipas was
wicked but weak; and Herodias, like Jezebel, wicked and ruthless” (Matthew, in Frank E.
Gaebelein, ed. The Expositor’s Bible Commentary [Grand Rapids: Zondervan, 1984], 8:338).
Antipas’s weakness coupled with Herodias’s ruthlessness ensured that eventually their sins could
only bring disastrous consequences. (John MacArthur, Luke 1–5, The MacArthur New
Testament Commentary [Chicago: Moody, 2009], 230–31) The story of the Lord’s hearing
before Herod serves three important purposes. First, it confirms Pilate’s verdict that Jesus
was not guilty of any crime. Second, Herod and Pilate are two witnesses that confirm Jesus’
innocence (cf. Deut. 19:15). Neither of them was biased in His favor; Pilate was indifferent to
Him, and Herod had sought to kill Him (Luke 13:31). Finally, it confirms prophecy (Ps. 2:2; cf.
Acts 4:25–27). (Luke Commentary)

BRIAN BELL
Luke 23:1-25 7-8-07 “KangarooCourt!”
1. Intro: 1.1. Compromise:A New York family bought a ranch out West
where they intended to raise cattle. Friends visited and askedif the ranch had
a name. “Well,” saidthe would-be cattleman, “I wanted to name it the Bar-J.
My wife favored Suzy-Q, one sonliked the Flying-W, and the other wanted
the Lazy-Y. So we’re calling it The Bar-J-Suzy-Q-Flying-W-Lazy-Y.” “But
where are all your cattle?” the friends asked. “Well, none survived the
branding!” 1.1.1. Pilate soughtthis type of compromise seeking to please all!
1.2. After His arrest, Jesus was paradedaround to 6 illegaland dishonest
trials in less than 6 hours…Justice? More like a kangaroo court!1.2.1. The 1st
3 trials were religious in nature and held by the Jews, while the last 3 trials
were civil in nature and held by the Romans.
1.2.2. The 1sttrial took place at the home of Annas around 2 am. The 2nd
trial was held in the home of Caiaphas at3 am. The 3rd trial was a formal
hearing before the Sanhedrin at 6 am. The 4th trial was before Pilate around
6:30 am The 5th trial quickly occurredbefore Herod. The 6th trial went back
to Pilate and was done in just a few minutes.
1.3. Outline: Pilate – Leave me! - Herod – Pleaseme! - Barabbas – Free me!
2. PILATE – JUST LEAVE ME! (1-7) 2.1. NEUTRALITY IS IMPOSSIBLE!
2.2. Lessons:Avoiding Action; Avoiding Decision;the Sacrifice of Truth;
Compromise; Capitulation; Caving in; Neutrality is Impossible.

2.3. (1) To Pilate – An intensely cruel man. During 6 years of term he had
done many rash things to alienate Jewishpeople & make for mutual hatred.1
2.3.1. Almostimmediately on his arrival Pilate brought the Roman soldiers,
which bore the image of the emperor, into the Holy City. A sacrilegious act.
2.3.2. Theyknew they wouldn’t be able to reasonwith him, but they knew
they could threaten his position with Caesar!
2.3.3. Jn.19:12 “Fromthen on Pilate soughtto release Him, but the Jews cried
out, saying, “If you let this Man go, you are not Caesar’s friend. Whoever
makes himself a king speaks againstCaesar.”
1 Griffith Thomas;pg.345.
2 2.4. (2) Jesus is accusedof 2 crimes by the Pharisees: 2.4.1.[1] He is a
political rebel: They say he causes riots and tells people not to pay taxes to
Caesar. 2.4.2.[2]He is a religious blasphemer: He claims to be the Sonof
God. 2.5. (3,4)Are you a king…yes…Ifind no fault??? - 2.5.1. What’
missing is found in Johns account(18:36) “My kingdom is not of this world. If
My kingdom were of this world, My servants would fight, so that I should not
be delivered to the Jews;but now My kingdom is not from here.”
2.6. I find no fault – Official Formula, NotGuilty! (see also 14,22)2.6.1.
According to Roman Law there was only one thing to do!...Take his bonds off
& set him free. 2.6.2. At this point is where Pilate’s breakdownoccurred.
2.6.3. He uttered the verdict, Not Guilty!
2.7. (5-7) Galilee – plan backfires!2.7.1. Galilee wasknownas a troubled
district. 2.7.1.1.“Youknow Pilate, bad guys come from there.” 2.7.2. But
when Pilate heard Galilee he endeavoredto avoid action by sending Him to

Herod! 2.7.3. Pilate wantedto avoid making serious decisions about
Jesus…manytry the same today! 2.7.4. Sent(7) – actually a technical term
meaning “remitting a case to a higher court”. (not that Pilate would have
admitted it was “higher”) 2.7.4.1. Butbasicallygave the case to him
completely. 2.7.4.2. Galileewordbackfired!
2.8. Pilate had enough contactwith Christ to find light, but was led into
darkness. 2.8.1. His questions about Truth show he thought it didn’t exist
(What is truth?) 2.8.2. His desire for popularity caused him to be a man
pleaser. 2.8.3. His desire to secure his position made him vulnerable to others.
2.8.4. His intellect was strongerthan his moral sense. (he knew to do right, but
wouldn’t do it) 2.8.5. He was blind to Christ’s beauty & authority, because he
was entirely engagedwith self. 2.8.6. He was a shirker of responsibility. And
shirkers always suffer. 2.8.6.1.Ask Adam(it was the woman!), or king
Saul(What then is this bleating? the people spared the best of the sheepand
the oxen, to sacrifice to the LORD your God). 2.8.7. He was a determined to
sacrifice truth for selfishinterest.
2.9. Pilate askedthe most important question in Mt.27:22 “Whatshall I do
then with Jesus?” 2.9.1.Q: Have you askedyourself that question?
3 2.9.2. Neversell your conscience forconvenience like Pilate did! 2.9.3. His
consciencemust have been screaming:“Do the right thing man, though the
heavens fall, though hell is moved, though Rome dismiss you, do the right.
Stand square with your own conscience!” 2.9.4. Q:Has your consciencebeen
telling to you about doing the right thing…do it man!
2.10. Lesson:The issue here seems to be one’s desire to try to avoid making a
decisionwith Jesus. 2.10.1.Here lies the dilemma of many…“How can I hear
about Him & who he is, and still ride the fence? I know, I will not make a
decision!” 2.10.2. Whichthey don’t realize…is a decision! 2.10.2.1. Jn.3:18
“He who believes in Him is not condemned; but he who does not believe is

condemned already, because he has not believed in the name of the only
begottenSon of God.” 2.10.3.Q: Are you still dodging a decisionregarding
Jesus?
2.11. Ps:How did compromise work out for Pilate? 2.11.1. Extra-biblical
history tells us that he lost it all very soonafter this, was recalled back to
Rome & was disgraced. Thensuddenly history stops regarding him. 2.11.2.
Anatole Francois imaginedhim, in his book Mother of Pearl, in the days after
his dismissal, when a friend came up to him & askedPilate “There was a
young Galilean thamaturgist(miracle-worker), His name was Jesus;He came
from Nazareth, & he was crucified for some crime, I don’t quite know what.
Pontius, do you remember anything about this man?” “Pontius Pilate
contractedhis brows, & his hand rose to his foreheadin the attitude of one
who probes the deeps of memory. Then after a silence ofsome seconds –
“Jesus?” He murmured, “Jesus ofNazareth?” “Icannot recallhim to mind.”
3. HEROD – JUST PLEASE ME! (8-12)3.1. CURIOSITY IS
INEFFECTUAL! 3.2. Herodian Dynasty: 3.2.1. Founder– Herod the Great
(died soonafter Jesus birth. Killed the babies) 3.2.2. 2ndGeneration – (Land
divided amongst3 of his sons)3.2.2.1. HerodAntipas – (over Galilee/Perea;
killed John Baptist) 3.2.2.2. HerodPhilip – (Eastof Jordan) 3.2.2.3. Herod
Archeleus – (over Judea & Samaria) 3.2.3.3rd Generation – Herod Agrippa
1 & 2 (in book of Acts)
3.3. This Herod(Antipas) – was the basestof all Herod’s, cowardly, cruel,
sensual. [the movie The Passionofthe Christ did a greatjob depicting him]
4 3.3.1. He with unhallowed gladness & vulgar curiosity welcomed
opportunity at last to see Jesus. (he’d been waiting since 9:9) 3.3.2. Whata
thrill for his degenerate, burnt-out life!

3.3.3. Herodwanted to see Jesus do a miracle! 3.3.3.1.The evil king tried to
make the Son of God into a court entertainer. 3.3.3.2.He didn’t treat Jesus as
a criminal…but as a buffoon! (one who amuses others by clowning)3.3.4.
Jesus not only didn’t perform any miracles, but he didn’t even speak a word
to him. [Led to slaughter, & as a sheep that before its shearers is dumb, so he
opened not His mouth] 3.3.4.1. {I’m sure this goadedhim to carry out vs.11}
3.3.5. Herodhad silencedGod’s voice…& there was nothing left but divine
judgment. [See 1 day Jesus & Herod will change places!!!] 3.3.6. Herod had
already silencedthe voice(Johnthe Baptist), no wonder he could not hear the
Word(Jesus)!3.3.7. Heb.2:3 “How shall we escapeif we neglectso greata
salvation?”
3.4. He was motivated by curiosity & not by conscience!3.4.1. Curiosity:Sign
in the window of an English company: We have been establishedfor over one
hundred years and have been pleasing our displeasing customers eversince.
We have made money and lost money, suffered the effects ofcoal
nationalization, coalrationing, government control, and bad payers. We have
been cussedand discussed, messedabout, lied to, held up, robbed, and
swindled. The only reasonwe stayin business is to see what happens next.
3.5. Lesson:The issue here seems to be one’s desire for Jesus to meet your
needs. 3.5.1. In Herod’s case he soughtentertainment from Him. 3.5.2. Q:
What do you seek from him?
4. BARABBAS – JUST FREE ME! (13-25)4.1. ESCAPE IS
UNACCEPTABLE! 4.2. Barabbas deservedto die but was setfree because
Jesus took his place!4.2.1. Setfree to return to his old ways??? (we’re not
sure) 4.2.2. He was free, but still in the bondage of sin.

4.2.3. Whatis liberty for? Gal.5:13 answersthis, “notto serve the flesh but to
serve others!” 4.2.4. “Foryou, brethren, have been called to liberty; only do
not use liberty as an opportunity for the flesh, but through love serve one
another.”
5 4.3. Such opposites(Jesus& Bar-abbas):Both called sonof the Father. [A
few old manuscripts give him the name Jesus Barabbas. Origenacceptedas
authentic] 4.3.1. Bar-abbas= intended to setup a kingdom of the world, &
fought, & blood was shed. 4.3.2. Jesus= had said, “No, that is not the way of
My Kingdom.” 4.3.3. Thus they make the decisionbetweenthe 2 kingdoms.
4.4. There’s being such thing as being setfree & being free indeed! [Story]
4.5. Following three years of hazardous duty as a member of the famed Lewis
and Clark expedition along the westernfrontier, John Colter turned to
trapping beaver in the Three Forks area ofthe MissouriRiver, deep in
Blackfoot Indian territory. One day, while inspecting traps by canoe, Colter
and a companion were suddenly flanked by Blackfootwarriors. Colter’s
friend was killed as he tried to escape, but Colter was captured. Stripped of
his clothing, including his shoes, the adventurer was led out onto the prairie
and then releasedas severalhundred Blackfootsetoff in pursuit. What
followedwas a legendary11-day overland trek. Traveling day and night,
Colterclimbed mountains, scurried across fields, and tramped through
woods, covering an unbelievable 300 miles as he made his way to safety. 4.5.1.
There’s being such thing as being setfree & being free indeed!
4.6. (23)The voice of the people – is not always the voice of God! 4.6.1. Right
is right whether people are for or againstit. 4.6.2. Pilate wantedto do right,
but more…to please the Jews. 4.6.3. Pilate’s knowledgewas sufficient, his
poweradequate, yet preference often decides!!!

4.7. (24)The Value of a Single Act! 4.7.1. Ohhow one foolish acthas changed
a man’s life(prison). 4.7.2. Yet, it’s not always fair to judge a man by a single
act or sudden decision. – But it does often reveal the characterof one’s life.
4.7.2.1. Plate had been preparing for this act by living a life of cruelty &
selfishness. 4.7.2.2.The test is sure to come along that will find us out. 4.7.2.3.
Character& opportunity collide to show your true colors!4.7.3. Pilate made
the mistake of his life by not standing by Jesus, by seeing right…& not doing
it!
4.8. Lesson:The issue here seems to be one’s desire to be free, yet not
understanding who it is who makes you free. 4.8.1. “I’lltake what you have to
offer Jesus, but don’t expectme to follow you!” 4.8.2. Q:You might have been
freed from some bondage, but have you experiencedbeing free indeed, freed
completely?
6
4.9. 3 Overall Lessons:4.9.1. Neutralityis Impossible! – You must decide for
Jesus!4.9.2. Curiosityis Ineffectual! – You must not just be curious but have
a conscience!4.9.3. Escape is Unacceptable!– You must not only seek to be
free but free in Christ!
4.10. Job22:21(Eliphaz) “Now acquaintyourself with Him, and be at peace;
Thereby goodwill come to you.
Jesus before Herod
Luke 23: 7-12
The long, difficult night for Jesus continues. He has been betrayed by a
friend, stoodbefore the mockery and deceit of the Sanhedrin, and brought
before Pilate early in the morning. While being examined of Pilate, it was

discoveredthat Jesus was accusedof stirring up trouble in Galilee and all
Israel. As Pilate heard accusationsregarding Galilee, he knew Herod was in
Jerusalemat that time and that he held jurisdiction over the Galileanregion.
Hoping he would appease the Jews, Pilate orderedJesus sentto stand before
Herod.
Our text offers the brief encounter Jesus had with Herod prior to His
crucifixion. It doesn’toffer a lot of detail, but we have enough to discoverthat
Jesus was denied, mocked, and rejectedin this court as He had been
previously. As we will discover, Herod, like the others, was not interestedin
truth. There was a certain novelty that interested them concerning Jesus, but
there was no desire to know Him or discovertruth.
The same remains true for many today. People are willing to view Jesus from
a distance. They have heard others speak ofthis Man and His mighty works,
but there is no desire to learn of Him or discoverthe profound truth
surrounding Him. Many view Jesus in light of His works and abilities more
than His being the divine Son of God, Saviorof humanity. For many, their
knowledge ofJesus is reduced to the accounts of others who have encountered
Him.
Just as the Jews, Pilate, and Herod had to considerJesus, so must every man.
None can ignore or deny Him. We must either acceptor rejectJesus as the
Christ. I would caution, this decisionhas eternal implications. What one does
with Christ will affecttheir eternal destination. Let’s considerthe indignities
Jesus endured in this courtroom as we think on: Jesus before Herod.
I. The Arrival in the Court (8) – And when Herod saw Jesus, he was exceeding
glad: for he was desirous to see him of a long season, becausehe had heard

many things of him; and he hoped to have seensome miracle done by him.
Here we find the reactionof Herod as Jesus was brought before him. We see:
A. The Curiosity (8a) – And when Herod saw Jesus, he was exceeding glad. It
is interesting to discoverthat Herod was excited to see Jesus brought before
him. Luke describes Herodas being exceeding gladto see Jesus.We must
understand that the excitement of Herod was not founded upon a desire to
learn of Jesus. He was in no way interestedin the message Jesus taught.
Herod did not view Him as God in the flesh. Herod was merely curious about
Jesus. He was intrigued by what he had heard concerning Jesus. His desire
was only superficial.
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 This trend and appeal remains in our day as well. Jesus is the central figure
in human history. His life and presence among men cannot be denied. For
many there is an air of curiosity surrounding Jesus.
 Now, I will agree that curiosity canlead to a desire to know more, but mere
curiosity about Jesus willnot bring salvation or a right relationship with God.
Knowing about Jesus in much different than actually knowing Jesus in
salvation. Millions have read the gospelaccounts and are familiar with the life
of Jesus, but they have never responded in faith unto salvation.

B. The Cynicism (8b) – And when Herod saw Jesus, he was exceeding glad:
for he was desirous to see him of a long season, becausehe had heard many
things of him. Herod had heard much about this Man named Jesus. In fact,
Herod had desired to see Jesus for some time, but we must not assume that
Herod was a believer. Everywhere Jesus went, lives were touched and
changed. It would have been impossible to live in or around Jerusalemin that
day and not know of Jesus. Although Herod had heard much of Jesus, he was
very cynical in regardto Jesus. In his mind, these accounts were too
preposterous to believe. He was not seeking to hear the truth Jesus spokeor
the doctrine He shared.
 Bearin mind this is the man who ordered John the Baptistbeheaded. He
was well acquaintedwith John and was even intrigued with him. John had
confronted Herod concerning his sin. He had heard much of Jesus through the
preaching of John, but he was in no way ready or willing to embrace Him as
the Christ. Herod’s mind was already made up about Jesus.
 Many remain cynical and doubtful about Jesus today. They may know
friends or loved ones who have been transformed through a relationship with
Christ. There is no denying the change that has transpired. They may have
attended church services and even readthe Bible, and yet they refuse to
embrace Jesus or the Gospelmessage. Like Herod, their minds are already
settled and they have little regard for Jesus.
C. The Ceremony(8c) – and he hoped to have seensome miracle done by him.
Herod was clearly not interested in truth or spiritual matters. He was not
looking to Jesus as the Messiah. He was only interestedin a form of

entertainment. He had heard of the many miracles Jesus performed and he
hoped Jesus would perform for him while He was there. Herod only wanted a
show.
 Sadly this remains today also. Manyare not interestedin a personal, life
changing relationship with the Lord. Many have no time for Him until
tragedy or need strikes their lives, and then like Herod, they desire to see a
miracle. They want Jesus to respond at their demand and perform for them.
Many today attend church services regularly, but they are not seeking truth
or a
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relationship with Jesus. Theyare only there for the show. They come for
personalgain or benefit, but have no desire to respond to the Gospelcall and
surrender their lives to Christ.
II. The Accusations in the Court (9-10)– Here Luke records the proceedings
and accusations ofthis mock trial. Notice:

A. The Questioning (9a) – The he questioned with him in many words. We
don’t have the benefit of knowing what these questions were, but we do know
there were many. It would be safe to assume the questions were of little
significance orbenefit since they are not recordedfor us. Apparently none of
the questions were of a spiritual nature. None genuinely addressedthe
situation at hand. Likely they were an attempt to satisfy the carnal curiosity
Herod had.
 Many today are confronted with truth and turn to vain and pointless
questions. Some seek to validate their unbelief through questions aimed at
discrediting the Scripture. Mankind is filled with questions and curiosity
about Jesus, but they are unwilling to deal with the heart of the matter, the
matters of the heart. Most are unwilling to admit their need and respond to
the Gospel.
B. The Quietness (9b) – but he answeredhim nothing. Herod eventually
discoveredthat he was the only one speaking. There had been no response to
the countless questions he had asked. Jesus stoodin silence, never speaking a
word before Herod. We can’t know for sure, but it appears his questions were
so absurd and insignificant that they didn’t warrant a response.
 We have read of a greattragedy in this verse. The Sonof God, Savior and
Redeemerof the world stoodbefore Herod. The Doorof salvationwas before
him, and yet Jesus stoodin absolute silence. Herod’s heart was so hard and
filled with such unbelief that Jesus neverspoke. There canbe no greater
tragedy than to be in the presence of Jesus and hear complete silence from
Him. Herod had shunned the witness of the Gospel. He had no desire to learn
of Jesus and he receivednot a word. If Jesus is speaking to you through the
Spirit, you are blessed. It is dangerous to come to the place where Jesus is
silent in your life. Rom.1:28 – And even as they did not like to retain God in

their knowledge, Godgave them over to a reprobate mind, to do those things
which are not convenient. It is dangerous to reject the pleading of the Lord for
salvation.
C. The Quarrel (10) – And the chief priests and scribes stoodand vehemently
accusedhim. Seeing the proceedings were not bringing the guilty verdict they
desired, the prominent Jews brought vehement accusationagainstJesusagain
as they stoodbefore Herod. Their hatred was so strong, they were determined
to see Jesus proclaimedguilty and crucified.
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III. The Apathy in the Court (11) – And Herod with his men of war sethim at
nought, and mockedhim, and arrayed him in a gorgeous robe, and sent him
againto Pilate. Consider:
A. The Reproach– And Herod with his men of war sethim at nought. This
has the idea of holding with contempt, showing little esteem, to despise, or
count as nothing. The King of glory stood before them, the Creatorof the
universe, Saviorof men, God in the flesh, and He was treatedas a fraud. They
saw no value in this Man and were happy to show their displeasure and
hatred.

B. The Ridicule – And Herod with his men of warset him at nought, and
mockedhim. Consider the setting we see. Jesus stands before Herod as he is
surrounded by his men of war. In their eyes, this man claims to be a king, a
man of greatauthority and power, the Son of God, and yet He stands before
them beaten and abused. With that they begin to mock and ridicule Jesus. As
others had done before, He is belittled as nothing more than a foolish
imposter, seeking to be someone He doesn’t appearto be.
 This continues today. The majority mocks the name of Jesus. He is not
regardedas the Son of God. Mostrefuse to submit to His authority or look to
Him for salvation. His precious name is takenin vain or used as a byword in
jokes. Mostneverrecognize Jesus as the Christ, our Saviorand Lord. He
continues to be setat nought before men today.
C. The Rejection– and arrayed him in a gorgeousrobe, and sent him againto
Pilate. This is simply further ridicule, but in doing so they reject and deny the
Savior of humanity. EternalTruth had stoodbefore them and yet He was
rejectedand sent away. They stoodin the presence ofthe only means of
salvationand they chose to deny Him.
 Our world is filled with those who have been confronted with Truth and yet
chose to deny Jesus and rejectHim. The opportunity of salvationis presented
and they foolishly determine to rejectChrist and send Him away.

IV. The Agreement in the Court (12) – And the same day Pilate and Herod
were made friends together:for before they were at enmity between
themselves. Menwho once stoodopposed to eachother were joined in
friendship through the mockeryand rejectionof Jesus. Theymaybe had little
in common before, but now they shared skepticismand rejectionof Christ.
Hearts of unbelief and rebellion createda friendship of depravity.
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 We are aware of such activity around us today. Men are united in their
hatred of Christ. They stand togetherin their efforts to silence the Christian
voice and rid the world of any mention of Jesus. Theyare united in their
hatred and opposition of the church. A lost world has heard the rallying cry to
come togetheragainstthis Jesus and those who follow Him.
 The world may be united againstour Lord and those who follow Him, but
His death was not the end of the story. Yes He willingly went to Calvary to
atone for the sins of humanity. There He bled and died, but He didn’t stay
dead. The grave couldn’t hold Him. He rose againtriumphant over sin and
death in resurrectionlife. He ascendedback to the Father, but He is coming
again. We are not serving a “has been” or an “imposter;” we serve the
righteous Lord who will come again to rule and reign with all powerand
glory!

Conclusion:Jesus stoodbefore Herod, and yet Herod did not believe. He was
in the presence ofthe Saviorand yet he denied Jesus, mocking andridiculing
Him. Many continue to do so today.
I am thankful for the day I stoodin His presence and He spoke to me through
the Holy Spirit. I repented of my sin and embracedJesus by faith as Lord. He
savedme that day and I am secure in Him. Others had rejectedHim, but the
offer was given and I responded.
Have you respondedto the Lord’s callfor salvation? If He is speaking to you,
you are blessedbeyond measure. If that is the case, come to Him. Don’t put it
off another moment. You don’t want to wind up as Herod, hearing nothing
but silence from Jesus.
STEVEN COLE
The Verdict on Jesus (Luke 23:1-12)
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Many of you have had the experience, as I have, of sitting on a jury. You probably didn’t
volunteer for the job, but you couldn’t get out of it and so you fulfilled your civic duty. The case
that I sat through was a drunk driving charge against a young woman. Since her blood alcohol
level was .2 and the legal limit in California at that time was .1, I thought that it would just take a
few minutes to convict her. A slam dunk! Boy, was I wrong!
We got into the jury room and one man, ignoring the law and the careful instructions of the
judge, said, “I can drink that much booze and drive safely. I think she’s innocent.” Others
chimed in the same sentiments. It took another man and I three hours to get across the simple
point: The law is .1; she was at .2; she is guilty of breaking the law. But, still, there was one
woman who would not vote to convict because she said that we should not judge anyone, lest
we, too, be judged! Finally, as 5 p.m. drew near, I said, “Look, the woman is guilty. We are
going to vote guilty so that we can all go home and not have to come back tomorrow!”
Sometimes we are forced to make a verdict on someone when we would rather not. But to make
no verdict is to make a verdict. To be neutral is to take sides. Maybe, like jury duty, we didn’t
ask to be involved. It was thrust upon us. And now we are faced with a decision that we’d rather
not make.
That was the situation that Pilate found himself in on that April morning, probably in A.D. 33.
He hadn’t even eaten breakfast when there was a clamor outside of his accommodations in
Jerusalem. He didn’t even want to be in Jerusalem, but he had to be there. He much preferred his
seaside quarters in Caesarea, away from the center of Jewish religious life. He hated these
stubborn, difficult-to-govern Jews. He didn’t appreciate their religion. Why couldn’t they be
more tolerant and open-minded, like the Romans? But here he was, governor of Judea. He
couldn’t afford to stay away from Jerusalem over the Passover, when thousands of Jews flocked
to the city. He had to maintain law and order. Grumbling to his wife, he got out of bed and went
to see what these pesky Jews wanted of him at this hour.
He found out that they had a prisoner whom they wanted him to judge right then. Pilate didn’t
want to be bothered and told them to judge Him according to their own law (John 18:31). But
they wanted to put Him to death, and Roman law would not allow them to inflict capital
punishment. And so without warning that morning, Pilate had thrust upon him the task of making
a verdict on Jesus Christ.
Whenever a person comes in contact with Jesus Christ, no matter how inadvertent that contact is,
whether he realizes it or not at the time, he is faced with the most important decision of his life.
If he decides to investigate further and eventually to open his life to Jesus Christ, his life and
eternal destiny head in one direction. If he ignores what he has heard, or ridicules or rejects it, his
life and eternal destiny go in another opposite direction. To do nothing or to put off a decision is
to decide. Neutrality is impossible. Thus,
Our verdict regarding Jesus Christ is the most important decision we will ever make.

That decision, for good or for ill, turns around and makes us. In Matthew’s account of this trial,
Pilate asks the Jews, “What then shall I do with Jesus who is called Christ?” (27:22). That crucial
question is the most important question in life for each of us: What will you and I do with Jesus
Christ? Our text portrays three main characters or sets of characters who made the fatal decision
to reject Jesus Christ. Let’s learn from their negative example.
1. The men who rejectedChrist teachus lessons to avoid.
A. The Jewish leaders: Willful, knowing rejection of Christ.
These men had seen repeated evidence that Jesus was their Messiah. He had taught as no man
had ever taught. He had done powerful, undeniable miracles to back up His claims. He fulfilled
numerous prophecies in their Scriptures. But they willingly, knowingly rejected Him because He
was a threat to their power and position. John 19:11 reports that Jesus told Pilate that the one
who delivered Him up to Pilate had greater guilt. Pilate was guilty for what he did, but the
Jewish leaders, and Caiaphas in particular, had greater guilt. The worst decision possible is to
hear about Christ, to know what He did, and yet to reject Him.
Among themselves, the Jewish leaders accused Jesus of blasphemy, because He claimed to be
the Son of God. But they knew that this charge would not get anywhere before the Roman
governor, and they needed his approval to put Jesus to death. So they trumped up some charges
that would be of concern to Pilate: that “this man” (a term of contempt) was misleading the
nation, forbidding to pay taxes to Caesar, and calling Himself Christ, a King (Luke 23:2). The
first two charges were patently false. The third was true, but not in the sense of which they were
accusing Him. He was decidedly not leading a political revolution. In fact, that was one reason
they had rejected Him as Messiah! They wanted a political Messiah, but Jesus had refused to
take on that role. But now the accusation in this twisted form was useful and so they flung it at
Pilate. In so doing, they were breaking the ninth commandment against bearing false witness.
Note that these men who were acting so wickedly against Jesus were not only religious men, but
religious leaders. But religious involvement is not enough. Outward religion that does not touch
the heart is no preventative against rejecting Christ. Not only were they religious leaders, but
they were unanimous that Jesus had to go (23:1, “the whole body”). These were the Pharisees
and Sadducees, who normally were at each other’s throats. But they could come together in their
opposition toward Jesus. The majority, even a unanimous majority of religious leaders, can be
dead wrong.
Not only were they agreed, but they agreed passionately. They accused Jesus to Pilate (23:2) and
when he said that he found no guilt in Him, they kept on insisting that Jesus was guilty (23:5).
When Pilate sent Jesus to Herod, they followed and vehemently accused Him before Herod
(23:10). But even though they felt so passionately against Jesus, they were passionately wrong.
In their fury, they could take a strand of evidence here and a strand there and twist them into
outright falsehoods against Jesus. But their strong feelings had clouded clear thinking. They were
bound determined on one thing, to get rid of Jesus Christ.
Why were these men so strongly opposed to Christ? It was not that they had suddenly become
patriotic toward Rome and felt that Jesus was a threat to Roman sovereignty. Pilate could see
that! Mark 15:10 tells us that he knew that the chief priests had delivered up Jesus because of
envy. The Greek word refers to being jealous of another’s success with the evil intent of bringing
him down. The fact is, Jesus was a threat to the Jewish leaders’ power and prestige. He

confronted their sin. He upset their tables in the temple and threatened the profitable religious
business they had going. He convicted them of their selfishness and rebellion against God.
The main reason that people knowingly, willingly reject Jesus Christ is that they do not want to
give up their sin. They resent Jesus confronting their comfortable way of life. They like running
their own lives and they do not want to yield to Jesus as Lord. And so, like these religious
leaders, they are vehement in their hatred toward Jesus as Lord and Christ. They will do anything
to get Him out of their lives. They will even invent and believe in lies.
B. Pilate: Compromising integrity to save himself.
Pilate governed Judea for Rome from A.D. 26-36. He was a politician in the worst sense of the
word. His aim in life was to promote himself. He was always concerned with acting in ways that
would be advantageous to his own position and image.
He did not like the Jews and they did not like him. Early in his rule, he had angered them by
sending his soldiers into Jerusalem with military standards bearing emblems that the Jews
regarded as idolatrous. When they resisted, he threatened to kill them. But they lay down and
bared their necks for the sword. Pilate finally had to yield or risk open rebellion, which he could
not afford. He lost face in the deal. He also outraged the Jews by taking some of their money
from the temple treasury to finance an aqueduct. They rioted and many were killed, resulting in
Pilate’s receiving a scathing rebuke from Rome. Jesus referred to another incident in Luke 13:1-
2, where Pilate had mingled the Galileans’ blood with their sacrifices. So Pilate and the Jews had
clashed frequently. He could not afford word of another incident getting back to Rome. Although
he hated the Jews and knew that they were accusing Jesus out of envy, he had to placate them to
save his own neck, even if it meant the death of an innocent man.
Luke abbreviates the exchange between Pilate and Jesus (see John 18:33-38). He simply reports
Pilate asking, “Are You the King of the Jews?” (23:3). In Greek, “you” is emphatic, and so the
sense may be an incredulous, somewhat sarcastic question. Jesus had already been beaten in the
face and spit upon. He hardly looked the part of a King! So Pilate may have been saying, “So
this is what the King of the Jews looks like, is it?” After examining Jesus, Pilate went out to the
Jewish leaders and gave his verdict: “I find no guilt in this man” (23:4). Pilate did not see Jesus
as a political threat to Rome’s rule.
At this point, he should have dismissed the Jews, given Jesus military protection to get out of
town, and the case would have been over. But the Jews kept insisting that Jesus stirred “up the
people, teaching all over Judea, starting from Galilee, even as far as this place” (23:5). When
Pilate heard the word “Galilee,” he got a bright idea. If Jesus was a Galilean, then He fell into
Herod’s jurisdiction. Since Herod was also in town for the Passover, Pilate could send Jesus to
Herod and get rid of the case (an old political maneuver called “passing the buck”!). At the very
least, sending Jesus to Herod might serve to patch up a quarrel that the two men had been having
over jurisdiction. It was a win-win situation.
But Herod did not relieve Pilate of the case. He made fun of Jesus, but he implicitly did not see
Jesus as guilty of the charges or he would not have sent Him back to Pilate (23:15). When they
brought Jesus back from Herod, Pilate was forced to deal with the angry demand of the Jews.
You know the outcome; we will study Pilate further next week.
But for now, note that he was a man who was willing to compromise what he knew to be right
when he was under pressure to save his own skin, even if it meant the death of an innocent man.
Three times he told the Jews, “I find no guilt in this man” (23:4, 14-15, 22). But in spite of this,

he finally caved in to pressure and granted the Jews’ demand to crucify Jesus because he wanted
to save his own career and position. In so doing, he incurred the guilt of crucifying the Son of
God. Simply put, Pilate put himself ahead of Jesus. That mistake had eternally horrible
consequences. It always does!
There are many who make the same fatal mistake. They come into contact with Jesus. They
sense that He is right, that He speaks the truth. But they know that if they follow Him, it will cost
them. If they always tell the truth and are honest about financial matters they might not get that
promotion. If they take a bold stand for Christ others might think that they are weird and not like
them. Let’s face it, you just can’t make it in the business world if you don’t cut some corners. So
they yield to pressure and compromise what they know inwardly to be right and true.
C. Herod: Curious interest without repentance.
Only Luke includes the story of Jesus being shunted off to Herod Antipas, son of Herod the
Great who had slaughtered the infants of Bethlehem. Antipas ruled over Galilee and Perea from
4 B.C. to A.D. 39. This is the Herod whom John the Baptist had reproved because he had
dumped his first wife and married his brother’s wife, Herodias. She hated John and to keep her at
bay, Herod put John in prison. But he also feared John, knowing him to be a righteous man. He
often listened to John talk about spiritual matters (Mark 6:20). Then came the fateful day when
Herod got drunk at his birthday party and rashly promised the daughter of Herodias up to half of
his kingdom because he enjoyed her sensual dancing. She asked for John’s head on a platter and
Herod reluctantly complied so as not to lose face before his dinner guests.
After this, when Herod heard of Jesus’ preaching and miracles, he was haunted by his guilt,
thinking that perhaps John had risen from the dead. Jesus called Herod a fox (Luke 13:32),
referring to his crafty cowardice. Herod had wanted to see Jesus for a long time because he was
hoping to see some sign performed by Him (23:8). Now, finally, he got that chance. From his
conversations with John, Herod knew all the right questions to ask. He found theology
fascinating, and he wanted to hear what this famous teacher would say to his intelligent
questions. But it was if He were deaf! The longer Jesus refused to respond, the more foolish
Herod looked in front of his men. His anger began to build. But rather than explode, the cunning
Herod began to mock Jesus. “Did You run out of miracle power today, Jesus? If You’re a King,
where are Your men? What happened to all those fishermen followers of Yours?” Someone
came up with a kingly robe, which they draped on Jesus, adding to the laughter and scorn.
Herod pictures for us a person who likes to dabble in spiritual matters, but has no intention of
applying it personally so as to repent. He had sinned in committing adultery and wrongful
divorce. When John confronted him, he should have repented and sought God’s forgiveness.
Instead, he yielded to his wife and put John in prison. But he still liked those theological
discussions with John. Then he got drunk, lusted, and boasted in front of his dinner guests. It
would have been too embarrassing to repent at that point. Off came John’s head and Herod’s
conscience was seared.
But he still found spiritual matters fascinating. He was like people who find Bible prophecy
interesting, but they never seem to make the connection that Bible prophecy is predicting their
own doom if they do not repent. So Herod wanted to see Jesus. Think of the interesting dinner
stories that Herod could tell if he saw Jesus do a miracle or two! He was curious about Christ,
but when Christ’s silence burned into Herod’s conscience, he was not willing to repent. Instead,
he diverted his guilt by pouring contempt on the Son of God.

It’s easy to sing, “I want to see Jesus.” But we need to realize that any time a sinner sees Jesus,
he is going to be confronted with the need for repentance. It’s interesting to sit around and
discuss theology, but all sound doctrine leads to repentance and growth in holiness. While we
find Herod’s contempt and mocking of Jesus vulgar and repulsive, do we not treat Jesus with
contempt when we make Him less important than the stupid TV shows that we give hours to
watching? Do we not treat Jesus with contempt when we put our business ahead of Him? Most
of us would jump at the chance that Pilate and Herod had that day, of a personal interview with
Jesus Christ. But such an interview only benefits us if we respond with repentance. Pilate and
Herod had the chance of a lifetime, to become friends with Jesus. Instead, they rejected Jesus and
became friends with each other.
Herod teaches us not to dabble in spiritual matters. Don’t treat Jesus as an interesting subject to
discuss or as a sideshow to see Him perform. “Step right up, watch Jesus heal the sick!” If you
treat Jesus as anything less than the Son of God who gave Himself for your sins, and you use
theology as an interesting topic to dodge the need for repentance, you are treating Him with
contempt. That was Herod’s fatal mistake. He, Pilate, and the Jewish leaders all rejected Christ
for different reasons. They teach us to beware, lest we fall into the same fatal errors.
2. The Christ whom they rejectedshows us why we should repent and trust in
Him.
As Paul so eloquently put it, “although [Jesus] existed in the form of God, [He] did not regard
equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant,
and being made in the likeness of men. And being found in appearance as a man, He humbled
Himself by becoming obedient to the point of death, even death on a cross” (Phil. 2:7-8). Note
three things:
A. Jesus was innocent of any wrongdoing.
Three times Pilate proclaimed Jesus’ innocence (23:4, 14-15, 22). Jesus’ mistreatment at the
hands of sinners fulfilled prophecies that He Himself had made (Luke 9:22, 44; 18:32). It also
fulfilled many Old Testament prophecies about Messiah as the suffering servant. Jesus is that
spotless Lamb of God, the only sacrifice for our sins. As Isaiah 53:6 puts it, “All of us like sheep
have gone astray, each of us has turned to his own way; but the Lord has caused the iniquity of
us all to fall on Him.” Yet He did no violence nor was there any deceit in His mouth (Isa. 53:9).
B. Jesus laid aside His rights in obedience to God.
Jesus had the right to speak the word and all of the Jewish leaders would have fallen dead on the
spot. When Pilate told Jesus that he had authority to release Him or crucify Him, Jesus told
Pilate, “You would have no authority over Me, unless it had been given you from above” (John
19:11). If Jesus had selfishly clung to His rights, we would not be saved. His voluntary offering
of Himself as the sacrifice for our sins should make us trust Him and turn from all our sins out of
love for Him.
C. Jesus bore faithful witness by His words and by His silent dignity.
When Pilate asked Jesus if He was the King of the Jews, Jesus could not say no and be truthful.
But He could not say an unqualified yes, because he was not a King in the way the Jews had
accused Him to Pilate. So He replied, “You say that I am.” Luke does not record the further
exchange between Jesus and Pilate, but John records how Jesus bore witness of the truth, but
Pilate responded, “What is truth?” (John 18:33-38). Jesus did not respond to Herod’s questions

because He knew that Herod was not open to repentance. The lesson is, when Jesus is silent
towards you, you are in deep trouble! He will respond to every seeking heart, but the Lord scoffs
at the scoffers.
Conclusion
Today, whether you were ready or not, you have had an encounter with Jesus Christ. Perhaps,
like Pilate, you didn’t even plan on it. You just thought it would be nice to go to church. But
Jesus stands before you and confronts you with your need to repent of your sins. It is not enough
to pronounce Jesus “not guilty” and get on with your life, as Pilate wanted to do. You must come
to grips with who He is, the way, the truth, and the life, the only way to heaven (John 14:6). As
the risen Lord, exalted to the right hand of the power of God (22:69), He also is the coming King
who will judge all who reject Him. You can’t dodge Him!
What is your verdict on Jesus? Guilty? You’re seriously wrong! Not guilty? You’re right, but
that’s not enough. “I trust You as my Savior. I turn from all my sin. I follow You as my Lord.”
That is the only correct verdict on Jesus Christ
BOB DEFFINBAUGH
The Rejection of Israel's Messiah - Part II
(Luke 23:1-25)
Jesus Before Pilate
1 Then the whole assembly rose and led him off to Pilate. 2 And they began to accuse him,
saying, “We have found this man subverting our nation. He opposes payment of taxes to Caesar
and claims to be Christ, a king.” 3 So Pilate asked Jesus, “Are you the king of the Jews?” “Yes, it
is as you say,” Jesus replied. 4 Then Pilate announced to the chief priests and the crowd, “I find
no basis for a charge against this man.” 5 But they insisted, “He stirs up the people all over Judea
by his teaching. He started in Galilee and has come all the way here.” 6 On hearing this, Pilate
asked if the man was a Galilean. 7 When he learned that Jesus was under Herod’s jurisdiction, he
sent him to Herod, who was also in Jerusalem at that time.
Jesus Before Herod
8 When Herod saw Jesus, he was greatly pleased, because for a long time he had been wanting to
see him. From what he had heard about him, he hoped to see him perform some miracle. 9 He
plied him with many questions, but Jesus gave him no answer. 10 The chief priests and the
teachers of the law were standing there, vehemently accusing him. 11 Then Herod and his
soldiers ridiculed and mocked him. Dressing him in an elegant robe, they sent him back to Pilate.
12 That day Herod and Pilate became friends—before this they had been enemies.

Jesus Again Before Pilate
13 Pilate called together the chief priests, the rulers and the people, 14 and said to them, “You
brought me this man as one who was inciting the people to rebellion. I have examined him in
your presence and have found no basis for your charges against him. 15 Neither has Herod, for
he sent him back to us; as you can see, he has done nothing to deserve death. 16 Therefore, I will
punish him and then release him.” 17 [Now he was obliged to release one man to them at the
Feast.] 18 With one voice they cried out, “Away with this man! Release Barabbas to us!” 19
(Barabbas had been thrown into prison for an insurrection in the city, and for murder.) 20
Wanting to release Jesus, Pilate appealed to them again. 21 But they kept shouting, “Crucify
him! Crucify him!” 22 For the third time he spoke to them: “Why? What crime has this man
committed? I have found in him no grounds for the death penalty. Therefore I will have him
punished and then release him.” 23 But with loud shouts they insistently demanded that he be
crucified, and their shouts prevailed. 24 So Pilate decided to grant their demand. 25 He released
the man who had been thrown into prison for insurrection and murder, the one they asked for,
and surrendered Jesus to their will.
Introduction
Sometimes we hear of “an offer you can’t refuse,” especially by those like me who are bargain
hunters. We also hear of those “offers you can’t accept,” or perhaps we should say, offers people
assume you will not accept. As a college student, I lived in the upstairs of a house owned by the
college with two roommates who lived on the second and third floors. An older man and his wife
lived on the first floor. One day the man came up to ask two of us to help him carry a desk from
the top floor down the stairs to the driveway where it was to be loaded onto a trailer. It was a
very easy task which couldn’t have taken more than a few minutes. I have often helped with such
things without even thinking about it.
Except this time, when we had finished placing the desk on the trailer, the man reached into his
wallet, pulled out a five dollar bill, and offered it to me. Looking back, I see that his offer was
“one I could not accept.” But he didn’t know me very well. Perhaps he thought he had couched
his offer in such a way I couldn’t take it—but he was wrong. I was in need, and I took it—
gratefully—but I did take it. My roommate couldn’t believe it, and after thinking about it, neither
could I. But the man offered it. If he had not intended to give me the money, I reasoned then, he
should not have offered it.
We all make offers we really don’t expect others to accept, don’t we? I believe Pilate made the
leaders of Israel—the chief priests and rulers of the people—an offer they would never accept—
but they did. The religious leaders of Israel brought Jesus to Pilate, accusing Him of being a
criminal worthy of death. But Pilate did not see it this way at all. Eventually, he made these
leaders an offer I think he was sure they would not accept. His offer was to release to them
Barabbas, a thief, a revolutionary, and a murderer. Which would they choose—to turn Barabbas
loose on their city—or Jesus? Jesus was a man of peace, a seemingly harmless fellow. Barabbas
was a dangerous criminal. Surely they would leave Barabbas in prison, where he belonged, and
be content to have Jesus found guilty of a crime and then pardoned.
If Pilate thought the Jews would accept this offer, he was wrong. They demanded the release of
Barabbas, and the execution of Jesus. Now this was something this Gentile ruler could not
comprehend. He had made them an offer which they accepted. What an amazing thing!

When we read the account of the trial of our Lord before the political rulers of that day, it is like
watching a table tennis match. On the one hand, Jesus is passed back and forth between Pilate
and Herod. On the other, the dialogue between Pilate and the religious leaders bounces back,
from one to the other. Pilate repeatedly pronounces Jesus innocent of any crime, but the Jewish
religious leaders respond by even more vigorously affirming His guilt, demanding nothing less
than the death penalty. One would think that Pilate, with the power of Rome behind him, would
have little difficulty enforcing his will on the people, but such is not the case. We see that indeed
the people prevail, and the story ends with Pilate giving them their way, even though this means
the death of an innocent man.
The Structure of the Text
Portrayed in our text are basically three scenes. Scene one (verses 1-7) takes place in the
presence of Pilate. Scene two (verses 7-12) takes place before Herod, to whom Pilate has
referred the Jews and Jesus, gratefully breathing a sigh of relief, because Jesus’ alleged offenses
seem to have occurred in Herod’s jurisdiction. Scene three (verses 13-25) takes us back, once
again, to the judgment seat of Pilate who unhappily finds himself the one who must make the
decision concerning the accusations made against Jesus. In spite of repeated pronouncements of
Jesus’ innocence, by Pilate (primarily) and Herod (by inference), Jesus will not only be mocked
and beaten, but He will be put to death as a common criminal, while one of the nations most
dangerous criminals will be set free.
CharacteristicsofLuke’s Account
Each of the gospels has a unique emphasis which causes each writer to include or exclude certain
material, as well as to arrange his material uniquely. Luke’s account of the secular trial of Jesus
is quite distinct from the other accounts. Before beginning to study the text in Luke, let us first
consider some of those distinctive characteristics.
(1) Luke’s account is a very short, concise version of the trial of our Lord before Pilate. It is
not the shortest, for Mark’s account is only 15 verses, while the text of Luke is 25 verses.
Matthew covers the trial in 26 verses (with verses 3-10 dealing with the remorse and suicide of
Judas), and John’s account is the most detailed, with 27 verses.
(2) Luke is the only gospel to include the trial of our Lord before Herod. The significance
and contribution of this will be pointed out later.
(3) Luke’s account describes Pilate more in terms of his intentions and desires, than in
terms of his actions. Luke tells us that Pilate proposed that he would punish Jesus, and then
release Him. We are never told by Luke that Jesus was actually severely beaten, as seen in the
parallel accounts in the other gospels. The fact is that most of what Pilate intended to do—such
as releasing Jesus—he was not able to do. That is significant in light of the fact that this man was
a dictator, with great power and with armed forces at his disposal to back up any action he
decided to take.
(4) Luke does not emphasize the external pressures brought to bear on Pilate, as the other
gospels do. As I view Luke’s account, we see two major forces at work: Pilate’s decided purpose
to release Jesus, whom he judged to be innocent, and the religious leaders, who were determined
that Jesus must die, and at the hand of Rome. Matthew tells us Pilate’s wife warned him not to
condemn this “innocent man,” due to her tormenting dream that night. John’s account depicts an
increasing sense of Pilate’s wonder and fear at the person of Jesus.

(5) Luke has a strong emphasis on the innocence of Jesus, as repeatedly stated by Pilate,
and as at least implied by Herod.
(6) Also impressive in Luke (though apparent in the other accounts) is the silence of Jesus.
Herod pressed Jesus with many questions, but with no answer. Pilate received more answers, as
recorded in the other accounts, but in Luke’s version of these events, Jesus said only these
words, “Yes, it is as you say” (verse 3). Nothing more is recorded in these 25 verses as to
anything Jesus said. This is not surprising in light of the Old Testament prophecies which
foretold the silence of the sinless Messiah (cf. Isaiah 53:7).
(7) The account has a kind of “ping-pong” structure, with a back and forth dialogue
between Pilate, who maintains Jesus’ innocence, and the Jews, who insist He is guilty.
Notice this characteristic when we indent the verses in a way that demonstrates the back and
forth nature of the debate between Pilate and the religious leaders of Israel:
sent him to Herod, who was also in Jerusalem at that time. 8 When Herod saw Jesus, he was
greatly pleased, because for a long time he had been wanting to see him. From what he had heard
about him, he hoped to see him perform some miracle. 9 He plied him with many questions, but
Jesus gave him no answer. 10 The chief priests and the teachers of the law were standing there,
vehemently accusing him. 11 Then Herod and his soldiers ridiculed and mocked him. Dressing
him in an elegant robe, they sent him back to Pilate. 12 That day Herod and Pilate became
friends—before this they had been enemies.
13 Pilate called together the chief priests, the rulers and the people, 14 and said to them, “You
brought me this man as one who was inciting the people to rebellion. I have examined him in
your presence and have found no basis for your charges against him. 15 Neither has Herod, for
he sent him back to us; as you can see, he has done nothing to deserve death. 16 Therefore, I will
punish him and then release him.” 17 [Now he was obliged to release one man to them at the
Feast.]
18 With one voice they cried out, “Away with this man! Release Barabbas to us!” 19 (Barabbas
had been thrown into prison for an insurrection in the city, and for murder.) 20 Wanting to
release Jesus, Pilate appealed to them again. 21 But they kept shouting, “Crucify him! Crucify
him!” 22 For the third time he spoke to them: “Why? What crime has this man committed? I
have found in him no grounds for the death penalty. Therefore I will have him punished and then
release him.” 23 But with loud shouts they insistently demanded that he be crucified, and their
shouts prevailed. 24 So Pilate decided to grant their demand. 25 He released the man who had
been thrown into prison for insurrection and murder, the one they asked for, and surrendered
Jesus to their will.

Jesus Before Pilate
(23:1-7)
sent him to Herod, who was also in Jerusalem at that time.
It would seem that it was very early in the morning when a very persistent pounding commenced
on the front door of Pilate’s107 house.108 Pilate, probably begrudgingly, slipped out of bed, angry
at the interruption of his sleep but nonetheless trying not to awaken his wife who was probably
still asleep. As Pilate’s day begins, his wife’s sleep will be disturbed by a very unpleasant dream,
the essence of which is that Jesus is an innocent man who should not be put to death (cf.
Matthew 27:19). The Jewish religious leaders are bold and aggressive in their attack against
Jesus, and in expressing their expectation that Pilate will give them what they want. Not only do
the Jews seem “pushy” in demanding Pilate’s attention at this hour, they also refused to enter
into the palace, forcing him to come out to them (cf. John 18:28-29).
Luke informs us in verse 2 that the Sanhedrin (who apparently all came along to bring charges,
cf. 23:1) pressed three charged against Jesus, all of which were political (that is, against the
state), and none of which were religious.109 The charges against Jesus were:
(1) stirring up unrest and rebellion: “subverting our nation”110
(2) opposing taxation by Rome
(3) claiming to be a king.
These, of course, were very serious crimes against the state, crimes which could not be brushed
aside, and crimes which would have brought the death penalty.111
Pilate seems to know the Jews better than they may have thought. Roman rulers had no interest
in being “used” by one Jewish faction against another.112 It did not take very long for Pilate to
see that this was, indeed, a power struggle (Matthew 27:18; Mark 15:10). He saw Jesus standing
before him, already beaten and bloody from the abuse the temple guards had hurled on Him
during the night (Luke 22:63-65). He did not look very awesome or dangerous to this political
power broker.
Notice that Pilate passed right over the first two charges. If Jesus were a revolutionary, would not
the Romans have known about Him much sooner? Indeed, did not the Romans know of Jesus?
Surely they had long ago determined that He was no threat. Revolutionaries there were, but Jesus
was not among them. And neither did the Roman IRS have any evidence that Jesus had ever so
much as implied that the Jews should not pay their Roman taxes. And, as Jesus had emphasized
to His arrests, had He not taught publicly, day after day, so that His teaching was a matter of
public record (cf. Luke 22:52-53)?
No, if any of these three charges had any substance at all, it was the last. At least this was the real
issue with these Jewish religious leaders. And so Pilate passed over the first two charges, asking
Jesus only to respond as to whether or not He was “the king of the Jews.” I understand Pilate not

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