Lukas 23:15 Kommentar

This chapter carries on and concludes the history of Christ's sufferings and death. We have here, I. His arraignment before Pilate the Roman governor (Luk 23:1-5). II. His examination before Herod, who was tetrarch of Galilee, under the Romans likewise (Luk 23:6-12). III. Pilate's struggle with the people to release Jesus, his repeated testimonies concerning his innocency, but his yielding at length to their importunity and condemning him to be crucified (Luk 23:13-25). IV. An account of what passed as they led him to be crucified, and his discourse to the people that followed (Luk 23:26-31). V. An account of what passed at the place of execution, and the indignities done him there (Luk 23:32-38). VI. The conversion of one of the thieves, as Christ was hanging on the cross (Luk 23:39-43). VII. The death of Christ, and the prodigies that attended it (Luk 23:44-49). VIII. His burial (Luk 23:50-56).

And the whole multitude of them,.... Of the chief priests, Scribes, and elders; the whole of the sanhedrim, excepting Nicodemus, and Joseph of Arimathea, having in their court condemned Christ to death: arose; from the council chamber, where they sat in judgment upon him: and led him unto Pilate, the Roman governor, and into the praetorium, or judgment hall, where causes were tried by him; hither they brought Jesus, having bound him as a prisoner and a malefactor, that their sentence might be confirmed by civil authority, and that he might be put to the death of the cross, which was a Roman punishment.

No, nor yet Herod,.... Who was a Jew, and better versed in their religious affairs, and understood the nature of such charges, and the amount of them, and what was sufficient proof in such cases; and who had also examined Jesus, and that in their presence, and had heard all that they had to accuse him with, and yet found no fault in him of any such kind, as to condemn him to death for it: for I sent you to him; along with Jesus, to make your allegations against him good before him; or, "I sent him to him", as the Syriac version reads; that is, Jesus to him, as the Persic version expresses, he being of his country, and belonging to his jurisdiction; or, "he sent him back to us"; as the Arabic version reads, and three of Beza's copies: that is, Herod, after he had examined Jesus, and found no fault in him, sent him again to us; not being able to make out any crime against him, or to pass any judgment on the matter, for it follows; and lo, nothing worthy of death is done unto him; or "by him": the sense is, either that it appeared to Herod, that Christ had done nothing that deserved death; or that nothing was done to him by Herod, which showed that he thought he was worthy of it; since he passed no sentence on him, nor ordered him to be scourged, nor delivered him into the hands of an executioner, or to be imprisoned until things could be cleared up.

Here Pilate, who as a judge acquits Christ, is made the minister of His crucifixion. He is sent to Herod, sent back to Pilate, as it follows, Nor yet Herod, for I sent you to him, and behold nothing worthy of death is done unto him. They both refuse to pronounce Him guilty, yet for fear's sake, Pilate gratifies the cruel desires of the Jews.

He is sent to Herod, sent back to Pilate. And although neither of them pronounce him guilty, they still comply with the desires of someone else's cruelty. Indeed, Pilate washed his hands, but he did not wash away his deeds; for a judge ought not to yield to envy or fear, so as to deliver the blood of an innocent person. His wife warned him: grace shone in the darkness; divinity was evident; yet she did not temper the sacrilegious sentence in this way.

Similarly, I think that this is a prototype of all judgments that they would condemn those whom they believed to be innocent. However, it is evident that the Gentiles are more tolerant than the Jews, as Pilate's association with them demonstrates, and they are more persuaded by divine works.

They brought the holy and just One to Pilate. They spoke violent and unrestrained words against him and poured out falsely invented accusations. They persisted in the ferocity with which they accused him. Pilate then ruled that it should be as they desired, although he had publicly said, “I find no wickedness in this man.” It says, “They cried out, ‘Away with him, crucify him!’ ” The Lord had rebuked this unmerciful and unlawful cry by the voice of the prophet Isaiah. It is written, “The vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, a cry!” In another place, he said of them, “Woe to them, for they have strayed from me! Destruction to them, for they have rebelled against me! I would redeem them, but they speak lies against me.” It is written again, “Their princes shall fall by the sword, because of the rudeness of their tongue.”

Many have been crucified throughout the world, but the demons are not afraid of any of these. These people died because of their own sins, but Christ died for the sin of others. He “did not sin, neither was deceit found in his mouth.” It was not Peter, who could be suspected of partiality, who said this, but Isaiah, who, although not present in the flesh, in spirit foresaw the Lord’s coming in the flesh. Why do I bring only the prophet as a witness? Take the witness of Pilate himself. He passed judgment on him, by saying, “I find no guilt in this man.” When he delivered him over and washed his hands, he said, “I am innocent of the blood of this just man.” The robber is another witness to Jesus’ innocence. He is the first man to enter paradise. He rebuked his friend and said, “We are receiving what our deeds deserved, but this man has done nothing wrong, because you and I were present at his judgment.”

But neither did Herod. For I referred you to him, and look, nothing deserving death has been done by him. Listen, blind Jew, listen, cruel pagan. Pilate himself confesses that neither he nor Herod found anything deserving death in Christ, but in putting him to death or mocking the innocent, they only obeyed the cries of others' cruelty. Therefore, let the writings perish that, composed so long after against Christ, do not show him accused of magical arts before Pilate, but demonstrate you are to be accused before the Lord of treachery and falsehood.

When Christ was sent back to Pilate, see how the truth shines forth again. "You," says Pilate, "brought this man to me as one who perverts the people"; but I find nothing in Him "worthy of death," nor does Herod. Do you see the testimony of two men, and moreover one a governor and the other a king, perfectly true? Neither I, he says, nor King Herod have found any fault in Him. What will the Jews say to this? The judges themselves testify that this man is innocent; you, the accusers, have not brought forward a single witness: whom then should one believe? It is wondrous how the truth prevails! Jesus is silent, yet His enemies testify in His favor. The Jews cry out, and no one confirms their clamor. Pilate was a weak man and stood up very little for the truth. He feared slander, lest they accuse him of releasing a seditious man. For he did not know how to say: we will not fear your fear, but the Lord Himself shall be my fear (Isa. 8:12–13).

Wherefore by the testimony of two men, Jesus is declared innocent, but the Jews His accusers brought forward no witness whom they could believe. See then how truth triumphs. Jesus is silent, and His enemies witness for Him; the Jews make loud cries, and not one of them corroborates their clamour.

Christ is led to Pilate, and accused by the Jews, Luk 23:1, Luk 23:2. Pilate examines, and pronounces him innocent, Luk 23:3, Luk 23:4. The Jews virulently accuse him, Luk 23:5. Pilate, understanding that he was of Galilee, sends him to Herod, by whom he is examined, Luk 23:6-9. The chief priests and scribes vehemently accuse him, and Herod and his soldiers mock him, Luk 23:10, Luk 23:11. Pilate and Herod become friends, Luk 23:12. Pilate, before the chief priests, rulers, and people, pronounces Christ to be innocent, and offers to release him, Luk 23:13-20. The Jews clamor for his condemnation, and Pilate gives him up to their will, Luk 23:21-25. Simon bears his cross, Luk 23:26. The people bewail him, and he foretells the destruction of the Jewish state, Luk 23:27-31. He and two malefactors are brought to Calvary, and are crucified, Luk 23:32, Luk 23:33. He prays for his crucifiers, Luk 23:34. He is derided, mocked, and insulted by the rulers, and by the soldiers, Luk 23:35-37. The superscription on the cross, Luk 23:38. The conduct of the two malefactors, to one of whom he promises paradise, Luk 23:39-43. The great darkness, Luk 23:44, Luk 23:45. He gives up the ghost, Luk 23:46. The centurion and many others are greatly affected at his death, Luk 23:47-49. Joseph of Arimathea begs the body, and puts it in his own new tomb, Luk 23:50-53. The women prepare spices and ointments to embalm him, Luk 23:54-56.

No, nor yet Herod: for I sent you to him - That is, to see whether he could find that Christ had ever attempted to raise any disaffection or sedition among the Galileans, among whom he had spent the principal part of his life; and yet Herod has not been able to find out any evil in his conduct. Your own accusations I have fully weighed, and find them to the last degree frivolous. Instead of ανεπεμψα γαρ ὑμας προς αυτον, for I sent you to him, BHKLM, and many other MSS., with some versions, read ανεπεμψεν γαρ αυτον προς ἡμας, for he hath sent him to us. As if he had said, "Herod hath sent him back to us, which is a sure proof that he hath found no blame in him." Nothing worthy of death is done unto him - Or rather, nothing worthy of death is committed by him, Πεπραγμενον αυτῳ, not, done unto him. This phrase is of the same sense with ουδεν πεπραχεν αυτος, he hath done nothing, and is frequent in the purest Attic writers. See many examples in Kypke.

JESUS BEFORE HEROD. (Luk 23:6-12) sent him to Herod--hoping thus to escape the dilemma of an unjust condemnation or an unpopular release. at Jerusalem . . . at that time--to keep the passover.