ลูกา 23:9 วิจารณ์

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.

Then he questioned with him in many words,.... Or talked very much to him, inquiring who he was, whether John the Baptist, or no; whether it was true that he had wrought such miracles he had heard of, and how he wrought them, and by what power he performed them, and how he came by it; and used many arguments to persuade him to work a miracle at that time: but he answered him nothing; would not give him one word in return to his many words, nor work any miracle in his presence; he answered him neither by words nor deeds; he would not indulge his curiosity, though he might have obtained his liberty by it.

Further, the expression, 'My strength is dried up like a potsherd, and my tongue has cleaved to my throat,' was a prediction, as I previously remarked, of that silence, when He who convicted all your teachers of being unwise returned no answer at all.

He was silent and did nothing, for Herod's unbelief deserved not to see Him, and the Lord shunned display. And perhaps typically in Herod are represented all the ungodly, who if they have not believed the Law and the Prophets, cannot see Christ's wonderful works in the Gospel.

But Herod, desiring to see some miracles done by him, kept silent and did nothing; for neither did his cruelty deserve to see divine things, nor did the Lord desire to indulge in boasting. And perhaps in Herod all the wicked are symbolized: who, if they do not believe in the Law and the prophets, are unable to see the miracles of Christ's works even in the Gospel.

Having been bound, Christ went from Caiaphas to Pilate; is this also written? Yes: “And having bound him, they led him away as a present to the King of Jarim.” But some keen listener will object: “Pilate was not a king.” (Let us pass over for the time the main points of the inquiry.) “How then, having bound him, did they lead him as a present to the king?” But read the Gospel: “Pilate, hearing that he was from Galilee, sent him to Herod; for Herod was then king and was present in Jerusalem.” Notice the exactness of the prophet, for he says that he was sent as a present. For “Herod and Pilate became friends that very day; whereas previously they had been at enmity with each other.” It was fitting that he, who was to restore peace between earth and heaven, should first put at peace the very men who condemned him, for the Lord himself was there present, “who reconciles the hearts of the princes of the earth.” Mark the exactness of the prophets and their truthful testimony.

(Mor. 22. c. 16.) From these words we ought to derive a lesson, that whenever our hearers wish as if by praising us to gain knowledge from us, but not to change their own wicked course, we must be altogether silent, lest if from love of ostentation we speak God's word, both they who were guilty cease not to be so, and we who were not become so. And there are many things which betray the motive of a hearer, but one in particular, when they always praise what they hear, yet never follow what they praise. (Mor. 10. c. 31.) The Redeemer therefore though questioned held His peace, though expected disdained to work miracles. And keeping Himself secretly within Himself, left those who were satisfied to seek for outward things, to remain thankless without, preferring to be openly set at nought by the proud, than be praised by the hollow voices of unbelievers. Hence it follows, And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a white robe.

Herod questioned Him at length, treating Him with a certain ironic tone and mocking Him in everything; therefore Jesus answered him nothing. For He who created all things by His word, and of whom David testified that "he will establish his words in judgment" (Ps. 111:5), knows when one ought to answer. For what need is there to answer one who asks not for the sake of learning? What need is there to cast pearls before swine (Matt. 7:6)? On the contrary, as we have said (see ch. 22), love for mankind requires silence in such cases. For a word spoken, while bringing no benefit to the inattentive, will moreover subject them to greater condemnation. However, to Pilate, since he was more well-intentioned than Herod, the Lord does answer, though not entirely clearly. For he asked, "Are You the King of the Jews?" — and the Lord answers: "You say so." This answer contains, as it were, a twofold meaning. For it can be understood thus: I truly am (the King of the Jews); you have spoken the truth. It can also be understood otherwise: I do not say it; you say it, you have the authority and you speak. But to Herod, as a resolute mocker, He does not answer at all. For truly, as Isaiah says (Isa. 3:4, 12), among the evil seed, the lawless sons — that is, the Jews of that time — both their tax collectors were oppressors of them, and those ruling over them were mockers.

Accordingly he asks Him questions, making a sport of Him, and ridiculing Him. But Jesus, who performed all things prudently, and who, as David testifies, ordereth His words with discretion, (Ps. 112:5.) thought it right in such a case to be silent. For a word uttered to one whom it profiteth nothing becomes the cause of his condemnation. Therefore it follows, But he answered him nothing.

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.

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.

answered . . . nothing--(See Mat 7:6).