Made friends together … – What had been the cause of their quarrel is unknown. It is commonly supposed that it was Pilates slaying the Galileans in Jerusalem, as related in Luk 13:1-2. The occasion of their reconciliation seems to have been the civility and respect which Pilate showed to Herod in this case. It was not because they were united in hating Jesus, as is often the case with wicked people, for Pilate was certainly desirous of releasing him, and both considered him merely as an object of ridicule and sport. It is true, however, that wicked people, at variance in other things, are often united in opposing and ridiculing Christ and his followers; and that enmities of long standing are sometimes made up, and the most opposite characters brought together, simply to oppose religion. Compare Psa 83:5-7.

Fuente: Albert Barnes’ Notes on the Bible

Verse 12. Pilate and Herod were made friends] I do not find any account of the cause of the enmity which subsisted between Herod and Pilate given by ancient authors; and the conjectures of the moderns on the subject should be considered as mere guesses. It is generally supposed that this enmity arose from what is related Luke 13, of the Galileans, whose blood Pilate hath mingled with that of their sacrifices. These were Herod’s subjects, and Pilate seems to have fallen on them at the time they were offering sacrifices to God at the temple. Wicked men cannot love one another: this belongs to the disciples of Christ. But when Christ, his truth, or his followers are to be persecuted, for this purpose the wicked unite their counsels and their influence. The Moabites and Ammonites, who were enemies among themselves, united against poor Israel, and, as Rabbi Tanchum says, may be likened to two contending dogs, who, when the wolf comes, join together to destroy him; each knowing that, if he do not, the wolf will kill both in succession: whereas, by their union, they may now kill or baffle him. There is a proverb among the rabbins, that, when the cat and weasel marry together, misery becomes increased.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

And the same day Pilate and Herod were made friends together,…. For it pleased Herod, that Pilate should show such a regard to his authority and power, as to send one that belonged to his jurisdiction to take cognizance of his case; and especially as it was a person that was much talked of, and he had long wanted to see; and Pilate, on the other hand, was pleased with Herod, that though he was one that was under his jurisdiction, and so had a right of trying the cause, and either absolve or condemn, yet chose not to use this his power, but referred the case to the Roman governor:

for before they were at enmity between themselves; it may be on account of the Galilaeans, the subjects of Herod, whom Pilate had slain, whilst they were sacrificing at Jerusalem, Lu 13:1, which Herod might resent, as an infringement upon his authority and power; for had they been ever so deserving of punishment, it ought to have been left to him, to have inflicted it, and not the governor of Judea, who had nothing to do with them: but now matters were made up by this step of Pilate’s, in sending Christ to him, supposed to be a Galilean, and so of Herod’s jurisdiction; which was tacitly acknowledging his former conduct to be wrong, and showed a regard to Herod’s authority: and thus they were reconciled together, and agreed in their contemptuous usage, and ill-treatment of Christ, and so fulfilled Ps 2:1.

Fuente: John Gill’s Exposition of the Entire Bible

For before they were at enmity between themselves ( ). A periphrastic imperfect of the double compound , an old verb, to exist () previously (–), here alone in the N.T., with (participle of ) added.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And the same day Pilate and Herod,” (hote te Herodes kai ho Pilatos en aute te hemera) “And both Herod and Pilate on the same day,” that very day, Mat 14:1.

2) “Were made friends together,” (egenonto de philoi met allelon) “Then became friends with each other,” for purposes of getting rid of Jesus, putting Him to death, Act 4:27.

3) “For before they were at enmity between themselves.” (prouperchon gar en echthra ontes pros hautous) “For they were previously at enmity within themselves,” with each other, Pro 1:10-16. The cause of their enmity is not known, but it is believed to have been over some matter of jurisdiction, Psa 2:2-3.

Fuente: Garner-Howes Baptist Commentary

12. Pilate and Herod became friends. From the fact that Christ was the occasion of reconciling two wicked men, let us learn how much the children of God, and religion itself, are disdained by the world. It is probable that, in consequence of their own ambition by which both were actuated, some dispute arose about their jurisdiction. But whatever may have been the origin of the quarrel, neither of them would have yielded to the other the smallest portion of his own rights in worldly matters; yet because Christ is set at naught, Pilate easily gives him up to Herod, and Herod, in his turn, sends him back to Pilate. (255) Thus in our own day we see, that when the judges enter into disputes with each other about robbers and other malefactors, the children of God are contemptuously thrown aside as if they were the merest refuse. (256) Hatred of religion often produces mutual harmony among wicked men, so that those who formerly had nothing in common unite together to extinguish the name of God. And yet when wicked men on both sides deliver up the children of God to death, it is not by what they consider to be a valuable price that they purchase mutual friendship, but what appears to them to be of no value whatever they not unwillingly surrender, just as if a person were to throw a crust of bread to a dog. But among us it is proper that Christ should produce a different kind of peace by putting an end to quarrels. Having first been reconciled to God, we ought to assist each other, by a devout and holy agreement, to follow righteousness, and to labor to discharge the duties of brotherly affection and of mutual humanity.

(255) “ Ne se souciant pas fort de le retenir;” — “without giving themselves much concdn about keeping him in their possession.”

(256) “ Ainsi aujourd’huy, comme ainsi soit que s’il est question de quelques brigans ou autres malfaiteurs, les juges avisent de pres à maintenir leur jurisdiction, et en debatent fort et ferme les uns contre les autres, les enfans de Dieu sont par eux jettez là avec desdain, en sorte qu’il semble qu’ils en jouent à triquoter entr’eux.” — “Thus in the present day, when a dispute happens to arise about some robbers or other malefacors, the judges are exceedingly attentive to maintain their jurisdiction, and debate about it keenly and warmly between themselves, while the children of God are thrown aside by them with disdain, so that they appear to amuse themselves with it by playing tricks on each other.”

Fuente: Calvin’s Complete Commentary

(12) Before they were at enmity between themselves.The special cause of enmity is not known. Possibly the massacre of the Galileans, mentioned in Luk. 13:1, may have had somewhat to do with it. The union of the two in their enmity against Jesus, though not mentioned in the Gospels, is referred to in the first recorded hymn of the Church of Christ (Act. 4:27). Herod, however, it will be noted, passes no formal sentence. He is satisfied with Pilates mark of respect for his jurisdiction.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

12. Pilate and Herod were made friends From the method of the reconciliation we may infer the nature of their previous enmity. A deference to the jurisdiction of Herod in the present case seems to have both furnished Pilate a mode of ridding himself of Jesus, and making amends for some past trespass. We may, therefore, reasonably conclude that their quarrel had arisen over some question of conflicting jurisdictions.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And Herod and Pilate became friends with each other that very day, for before they were at enmity between themselves.’

The interesting consequence of all this was that the enmity which had existed between Pilate and Herod was now broken down. Herod probably saw Pilate’s gesture as a recognition of his status (and we all like people who recognise out status) and Pilate was probably grateful that Herod had tried to help him out of a hole and had supported him against the accusers of Jesus.

But Luke’s mention of this had a twofold reason. Firstly it indicated that while Jesus might not have been willing to perform wonders before Herod, He had achieved what was truly a wonder, the reconciliation of two such opposite characters as Pilate and Herod, and secondly it emphasised why Jesus was here among men. He was present as the Prince of Peace.

Fuente: Commentary Series on the Bible by Peter Pett

Luk 23:12. For before they were at enmity The cause of this enmity can only be conjectured; perhaps it might be the slaughter which Pilate had made of some of the Galileans, who had come up to sacrifice at Jerusalem. See Ch. Luk 13:1. M. Saurin observes, “that considering on the one hand the jealousy of the Jews, where any foreign power was concerned, and on the other the oppressive measures generally taken by those who are invested with commissions like this which Pilate bore over conquered countries, and especially the accounts that we have of his own bad characterandconduct;theirreconciliationismuchmorewonderfulthantheirenmity.” See his Sermons, vol. 10: p. 246.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 1582
HERODS RECONCILIATION WITH PILATE

Luk 23:12. And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.

IT was truly said of Christ at the time of his birth, that he should be a sign that should be spoken against, that the thoughts of many hearts should be revealed: for by means of him, throughout all his ministry, and especially at the close of his life, such depravity was brought to light, as one would scarcely have conceived it possible for man to indulge. To go no further than the immediate context: Pilate had been constrained to declare him innocent; yet, instead of liberating him, had availed himself of the mention of Galilee to send him to Herod, under whose jurisdiction that province was. The Scribes and Pharisees, enraged rather than pacified by Pilates attestation of his innocence, followed him to Herods judgment-seat, loading him with all manner of accusations, and making up in vehemence and clamour what they wanted in truth and evidence. Herod, after trying him, was forced to confirm the verdict of Pilate; yet, instead of protecting this persecuted person, arrayed him in mock-majesty, and with his men of war poured contempt upon him, and sent him back again to Pilate as an object worthy only of derision. Thus, while the Scribes and Pharisees unremittingly urged against him their malignant accusations, Pilate and Herod complimented each other at his expense, and made their injuries to him the means of reconciliation between themselves.

From this last circumstance we notice,

I.

That sin is a common bond of union among men

Sin certainly has produced in families and nations the greatest disunion: and generally causes the fiercest animosities among them that are nearest to each other. But it is also true, that sin often forms a bond of union among men.

1.

This is true of sin in general

[The friendships of the world at large originate almost entirely in sin. The gay unite for the indulgence of their pleasures; the licentious, for the gratification of their lusts; the convivial, for the exercise of (what they call) good fellowship; the worldly and ambitious, for the pursuit of wealth or honour; yea, the very infidels for the purpose of confirming and propagating their fatal tenets.]

2.

It is true of enmity against Christ, in particular

[Persons who have no other point of contact whatever, are brought together by means of this. The Scribes and Pharisees were far from being friends either to Pilate or Herod; and these two were at enmity between themselves. Yet behold, how they all agree in persecuting Christ! It had been foretold that they would do so [Note: Psa 2:1-2.]; and the history before us is declared to be an accomplishment of that prophecy [Note: Act 4:25-28.]. But how can we account for this? How can we account for that union, which has subsisted in all ages between persons of all ranks, habits, and dispositions, in opposing Christ? It can only be accounted for from hence; that every man has in his own bosom a rooted principle of enmity against Christ; and that he will break down all common rules of propriety in order to give it vent: yea, rather than not have confederates in his opposition to Christ, he will associate himself with the vilest of mankind, and avail himself of any help for the suppression or extinction of vital godliness.]

But, however desirable the esteem of our fellow-creatures may be, we must say,

II.

That friendships cemented by sin are no objects of envy or congratulation

Doubtless a reconciliation between any parties that are at variance, is desirable. But it may be purchased at too dear a rate:

1.

It was so in the present case

[Pilate and Herod were appealed to as judges; and, when they found the accused person innocent, they should have rescued him out of the hands of his oppressors. It was no fit occasion for paying compliments to each other, when the life of an innocent person was at stake; nor were they at liberty to sport with such sacred interests. And what was the natural effect of this solemn trifling? What, but to encourage each other in sin; to harden each other in impenitence; and to aggravate each others eternal condemnation? Say now, whether a friendship so formed could afford any solid satisfaction to their minds? Say, whether it would not have been better for Herod to have continued at enmity with Pilate, and even to have subjected himself to all manner of indignities for espousing the cause of Jesus, than to have brought such guilt upon his soul for the sake of gratifying a fellow-worm?]

2.

It is so, whenever we sacrifice a good conscience in order to obtain it

[We many conciliate the favour of men by putting our light under a bushel, and conforming to the maxims and habits of the world. We may make the world love us, by becoming of the world. Probably many, who would have condemned Demas for continuing faithful to his high calling, commended him when they found that he had relinquished it together with the society of the Lords people. But what do we think of his conduct? or what does he himself think of it now? Has he not learned long since, that the purchase of the whole world at the expense of the soul is an unprofitable bargain? Have not many apostates borne testimony to that effect, even while they have been yet in possession of the things they coveted? Yes; many would gladly have restored, like Judas, their ill-acquired wealth or honour, if they could but regain the peace of mind which they have lost. Know then, that the testimony of a good conscience is the first of blessings; and nothing, not even life itself, is to be desired, unless in perfect consistency with that.]

Conclusion
1.

Let us not be surprised if there be confederacies against us

[As long as there continues in the hearts of unregenerate men a principle of enmity against God, we must expect it to operate as it ever has done, and to combine against us all the powers of the world. When the Gibeonites made a covenant with Joshua, all the kingdoms of Canaan confederated to destroy them. Let not us think that the world will be at peace with us, if we unite ourselves to the Lord Jesus. The servant cannot be greater than his Lord. When therefore we suffer like indignities with him, let us not account it hard, but rather rejoice that we are counted worthy to suffer shame for his sake [Note: 1Pe 2:19-23; 1Pe 4:12-16.].]

2.

Let a principle of faith and love unite and animate us

[We blame not the union of Herod and Pilate, but their union in a bad cause. We have a cause in which it will be our honour to unite; and a principle, which, if truly operative in our souls, will combine us all in the prosecution of the noblest ends. See what an union was produced among the converts on the day of Pentecost [Note: Act 2:41-47.]. O that the Holy Ghost might descend on us also, and that we might be all of one heart and one mind in the service of our God! Then shall we exemplify the change which divine grace effects, and glorify Him who endured such indignities for us.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

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

Ver. 12. Pilate and Herod were made friends ] Two dogs that are fighting can easily agree to pursue the hare that passeth by them. Martial brings in the hare thus complaining:

” In me omnis terraeque, aviumque, marisque rapina est:

Forsitan et coeli, si canis astra tenet. “

In littore Siculo cum lepus canum venaticorum vim evasisset, a cane marino captus dicitur: est enim voracissima maris bellua, saith Bodin. The wicked can easily unite against the saints.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12. ] The cause of the quarrel is uncertain: apparently something concerning Herod’s power of jurisdiction, which was conceded by Pilate in this sending Jesus to him, and again waived by Herod in sending Him back again. From chap. Luk 13:1 , Pilate appears to have encroached on that jurisdiction.

The remarks of some Commentators about their uniting in enmity against Christ (so even, recently, Wordsworth), are quite beside the purpose. The present feeling of Pilate was any thing but hostile to the person of Christ; and Herod, by his treatment of Him, shews that he thought Him beneath his judicial notice.

This remission of Jesus to Herod seems not to have been known to either of the other three Evangelists. It is worthy of notice that they all relate the mocking by the soldiers of Pilate, which Luke omits, whereas he gives it as taking place before Herod. This is one of the very few cases where the nature of the history shews that both happened.

Let the student ask himself, How could John, if he composed his Gospel with that of Luke before him, have here given us a narrative in which so important a fact as this is not only not related, but absolutely cannot find any place of insertion? Its real place is after Joh 18:38 ; but obviously nothing was further from the mind of that Evangelist, for he represents Pilate as speaking continuously.

Fuente: Henry Alford’s Greek Testament

Luk 23:12 . : that the one positive result of the transaction two rulers, previously on bad terms, reconciled, at least for the time. Sending Jesus to Herod was a politic act on Pilate’s part. It might have ended the case so far as he was concerned; it pleased a jealous prince, and it gave him a free hand in dealing with the matter: nothing to fear in that quarter. for (Euthy. Zig., who also substitutes for ). after might have been omitted, as in Act 8:9 , but it serves to convey the idea of continued bad relations.

Fuente: The Expositors Greek Testament by Robertson

were made = became.

Fuente: Companion Bible Notes, Appendices and Graphics

12.] The cause of the quarrel is uncertain: apparently something concerning Herods power of jurisdiction, which was conceded by Pilate in this sending Jesus to him, and again waived by Herod in sending Him back again. From chap. Luk 13:1, Pilate appears to have encroached on that jurisdiction.

The remarks of some Commentators about their uniting in enmity against Christ (so even, recently, Wordsworth), are quite beside the purpose. The present feeling of Pilate was any thing but hostile to the person of Christ; and Herod, by his treatment of Him, shews that he thought Him beneath his judicial notice.

This remission of Jesus to Herod seems not to have been known to either of the other three Evangelists. It is worthy of notice that they all relate the mocking by the soldiers of Pilate, which Luke omits,-whereas he gives it as taking place before Herod. This is one of the very few cases where the nature of the history shews that both happened.

Let the student ask himself, How could John, if he composed his Gospel with that of Luke before him, have here given us a narrative in which so important a fact as this is not only not related, but absolutely cannot find any place of insertion? Its real place is after Joh 18:38;-but obviously nothing was further from the mind of that Evangelist, for he represents Pilate as speaking continuously.

Fuente: The Greek Testament

Luk 23:12. , friends) [in such a way as that neither now desired to derogate aught from what was due to the other.-V. g.] Judaism and Heathenism (as in this instance) began to coalesce at the time of the birth of Christianity.

Fuente: Gnomon of the New Testament

Psa 83:4-6, Act 4:27, Mat 16:1, Rev 17:13, Rev 17:14

Reciprocal: Gen 38:20 – his friend Psa 2:2 – kings

Fuente: The Treasury of Scripture Knowledge

2

The usual interpretation of this passage is that Pilate and Herod dropped their personal differences, in order to unite against Christ. They did not unite because of any common enmity against Christ, for neither of them had any such a feeling. But Herod wanted to see Jesus, and Pilate granted the courtesy of a personal interview with his noted prisoner. It was this judicial recognition that broke down the long-standing feud between the two political rulers.

Fuente: Combined Bible Commentary

Luk 23:12. Became friends with each other, etc. If the cause of the quarrel was some question of jurisdiction connected possibly with the occurrence mentioned in chap. Luk 13:1, we see a reason why a reconciliation now took place. As early as Act 4:27, we find believers alluding in their prayers to this coalition of Herod and Pilate. Even if neither was directly hostile, practically the indecision of the one and the indifference of the other conspired to nail our Lord to the cross. It is easy to harmonize this account with those of Matthew and Mark, but more difficult to insert the occurrence in Johns narrative. The probable position is after Joh 18:38.

Fuente: A Popular Commentary on the New Testament

23:12 {3} And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.

(3) The hatred of godliness binds the wicked together.

Fuente: Geneva Bible Notes