5-24<\/strong>. <\/strong> The Trial before Herod. Further endeavours of Pilate to procure His acquittal. The Choice of Barabbas. The condemnation to the Cross.<\/p>\n 5<\/strong>. And they were the more fierce<\/em> ] <\/strong> Rather, But they were more urgent. <\/strong> This and similar expressions hardly convey to us the terrible violence and excitement of an Oriental mob.<\/p>\n fewry<\/em> ] Rather, Judaea (comp. Dan 5:13<\/span>). These words furnish one of the traces in the Synoptists of the Judaean ministry which they imply, but do not narrate. Comp. “throughout the whole of Judaea,” Act 10:37<\/span>.<\/p>\n beginning from Galilee<\/em> ] See Luk 4:14<\/span>. This is probably mentioned to prejudice Pilate all the more against Him, as he had a quarrel with the Galilaeans, but dum rem amplificant<\/em>, Pilato dant rimam.<\/em> Bengel.<\/p>\n <\/p>\n The more fierce – <\/B>The more urgent and pressing. They saw that there was a prospect of losing their cause, and they attempted to press on Pilate the point that would be most likely now to affect him. Pilate had, in fact, acquitted him of the charge of being an enemy to Caesar, and they, therefore, urged the other point more vehemently.<\/P> Stirreth up the people – <\/B>Excites them to tumult and sedition.<\/P> All Jewry – <\/B>All Judea.<\/P> From Galilee to this place – <\/B>To Jerusalem – that is, throughout the whole country. It is not merely in one place, but from one end of the land to the other.<\/P> <\/p>\n Verse 5<\/span>. Saying, He stirreth up the people<\/B><\/I>, c.] In the Codex<\/I> Colbertinus<\/I>, a copy of the ancient Itala<\/I> or Antehieronymian<\/I> version, this verse stands thus: He stirreth up the people,<\/I> beginning from Galilee, and teaching through all Judea unto this<\/I> place our wives and our children he hath rendered averse from us,<\/I> and he is not baptized as we are<\/I>. As the Jews found that their charge of sedition was deemed frivolous by Pilate, they changed it, and brought a charge equally false and groundless against his doctrine.<\/P><\/p>\n And they were the more fierce<\/strong>,…. Or urgent to have him put to death; so the Hebrew word is rendered in Ex 12:33<\/span> which answers to that here used. “They cried out”, as the Syriac, Persic, and Ethiopic versions read; they were more clamorous and noisy; they cried out louder, and exerted themselves with great fury and violence, and added strength to their clamour, and increased their charges:<\/p>\n saying, he stirreth up the people<\/strong>; to sedition and rebellion:<\/p>\n teaching throughout all Jewry<\/strong>; or “Judea”; not in one, or a few places only, but every where:<\/p>\n beginning from Galilee<\/strong>; where indeed our Lord did begin his ministry, and where he chiefly taught; see Mt 4:12<\/span> and which they rather chose to mention, because that the Galilaeans were reckoned a seditious people, and had been drawn into rebellion, and had suffered for it; see Ac 5:37<\/span><\/p>\n to this place<\/strong>; the city of Jerusalem, the metropolis of the nation; suggesting, that he taught seditious principles not only in Galilee, but all the way from thence throughout Judea, and even in their chief city, and had drawn many disciples after him every where; so that it was a notorious case, as well as of great consequence, and much danger, and ought not to be trifled with.<\/p>\n But they were the more urgent <\/B> ( <\/SPAN><\/span>). Imperfect active of <\/SPAN><\/span>, to give added (<\/SPAN><\/span>) strength (<\/SPAN><\/span>). And they kept insisting. Evidently Pilate had taken the thing too lightly.<\/P> He stirred up the people <\/B> ( <\/SPAN><\/span>). This compound is rare, though old (Thucydides), to shake up (back and forth). This is a more vigorous repetition of the first charge (verse 2<\/span>, “perverting our nation”).<\/P> Beginning from Galilee <\/B> ( <\/SPAN><\/span>). These very words occur in the address of Peter to the group in the house of Cornelius (Ac 10:37<\/span>). The idiomatic use of <\/SPAN><\/span> appears also in Ac 1:22<\/span>. Galilee (Grote) was the mother of seditious men (see Josephus). <\/P> <\/p>\n Were the more fierce [] <\/SPAN><\/span>. Only here in New Testament. The verb means, literally, to grow strong. See on ch. Luk 14:30<\/span>; Luk 16:3<\/span>. Here the sense is, they were more energetic and emphatic. Rev., urgent. Wyc., waxed stronger. <\/P> Stirreth up [] <\/SPAN><\/span>. See on Mr 14:11<\/span>. The increased urgency is shown by the use of a stronger word than perverteth (ver. 2).<\/P> <\/p>\n <\/strong><\/p>\n 1) “And they were the more fierce, saying,” <\/strong>(hoi de epischuon legontes) “Then they insisted fiercely saying,” repeating it, urging, increasing their charges more emotionally, Psa 57:4<\/span>.<\/p>\n 2) “He stirreth up the people,” <\/strong>(hoti anaseiei ton laon) “That he excites (emotionally stirs up) the people,” Joh 6:15<\/span>; Luk 14:25<\/span>; Luk 14:27<\/span>.<\/p>\n 3) “Teaching throughout, all Jewry,” <\/strong>(didaskon kath holes tes loudais) “Teaching all the Judean area,” of the Jews. This refers to His extended labors in Galilee and Perea, in addition to His labors in Judea proper.<\/p>\n 4) “Beginning from Galilee to this place.” <\/strong>(kai arksamenos apo tes Galilaias heos hode) “And beginning from Galilee even to here.” Luk 4:4<\/span>. Pilate had had a quarrel and tax insurrection problem in Galilee and this complaint was possibly brought by the Sanhedrin to prejudice him against Jesus, Luk 23:12<\/span>; Luk 13:1<\/span>.<\/p>\n (5) Teaching throughout all Jewry.<\/strong>This is one of the few passages in which the old English equivalent for Juda retains its place in the Authorised version (Dan. 5:13<\/span>); in the Prayer Book version of the Psalms, from the Great Bible (see Introduction<\/em>),<\/em> we find it in Psa. 76:1<\/span>. Traces of the general use of the word remain in Shakespeares way of speaking of Herod of Jewry, and in the Old Jewry as the name of the Jews quarter in ancient London. The charge of beginning from Galilee probably rested upon the crowds that had followed Him on His last journey to Jerusalem.<\/p>\n 5<\/strong>. <\/strong> Stirreth up the people<\/em> The ground is now completely shifted from the spiritual to the political charge; from blasphemy <\/em> to treason <\/em> against Rome. <\/p>\n Jewry<\/em> Judaea. <\/p>\n Beginning from Galilee<\/em> All the more plausible and effective, from the fact that Galilee was noted for its turbulent character, and its disposition to rebel against the Roman government.<\/p>\n ‘But they were the more urgent, saying, “He stirs up the people, teaching throughout all Judaea, and beginning from Galilee even to this place.”<\/p>\n Fearful that Jesus might be released without charge, ‘they’ (the chief priests) tried to put pressure on Pilate. Their protests ‘grew stronger’. Did he not realise that this man was stirring up the whole country? And indeed had also previously done it in Galilee, which was as usual the source of all the trouble. With their contempt for Galilee they thought that this in itself should be enough to prove their case. Galilee was a hotbed of troublemakers and heretics.<\/p>\n b. JESUS BEFORE HEROD (Luk 23:5-12<\/span>)<\/p>\n 5And they were the more fierce [insisted, ], saying, He stirreth up the people, teaching throughout all Jewry [Judea], beginning from Galilee to this place. 6[And] When Pilate heard of Galilee, he asked whether the man were a Galilean. 7And as soon as he knew that he belonged unto Herods jurisdiction [or, was from Herods jurisdiction], he sent him to Herod, who himself also was at Jerusalem at that time [in these days]. 8And when Herod Saw Jesus, he was exceeding glad: for he was desirous to see him of a long season<\/em> [had been long desirous], because he had heard 9many things2<\/span> of him; and he hoped to have seen some miracle done by him. Then he <\/span>1<\/span>0questioned with him in [him with] many words; but he answered him nothing. And the chief priests and scribes stood [by<\/em>] and vehemently accused him. 11And Herod with his men of war [or, guards; lit., armies] Set him at nought [handled him ignominiously], and mocked him<\/em>, and arrayed him in a gorgeous robe, and sent him again to Pilate. 12And the same day Pilate and Herod were made friends together [became friends with each other]; for before they were at enmity between themselves.<\/p>\n EXEGETICAL AND CRITICAL<\/strong><\/p>\n Luk 23:5<\/span>. And they insisted<\/strong>, , in an intransitive sense = , invalescebant<\/em>, Vulgate.The declaration of Pilate has not corresponded to their expectation. Since now they see that their last charge of the assumption of royal dignity finds no acceptance with the judge, they now come with so much the stronger emphasis back to the firstnamely, that He is perverting the people. That the Procurator may still take note that there is nothing less at question here than the peace of the state, they again accuse Jesus of being incessantly occupied in stirring up the people (, in the Present). The starting point of His tumultuary efforts, they say, is Galilee, . Act 1:22<\/span>, but He has already made His way even hither to the centre of the land. According to Mat 27:12-14<\/span>; Mar 15:3-4<\/span>, they add yet many other accusations, so insignificant, however, that the Evangelists do not even cite them, and our Lord answers them only with silence. Pilate, however, sinks deeper and deeper into perplexity, and so soon, therefore, as he hears the name of Galilee, he seizes on this as a welcome way out of the difficulty. Not without hostile intentions have the Jews named Galilee, since the hatred of the Procurator against the Galileans and against Herod was well known to them; they hope therewith to engage him the more against our Saviour, as a Galilean. But in this respect, at least, their wish is, not fulfilled; Pilate hears Galilee spoken of without noticeable bitterness, and since Herod, the Tetrarch of this land, is, by reason of the Passover, just now at Jerusalem, he resolves, so soon as he has learned that Jesus (according to the superficial view of the people, who know nothing of His birth at Bethlehem), is of Galilean origin, to send Him immediately to the Tetrarch.<\/p>\n Luk 23:7<\/span>. He sent Him to Herod<\/strong>.The question is: To what end? According to the common view, in order to relieve himself of the case. According to Meyer, he seeks by the reference to the judgment of Herod, who could possibly have Him transported to Galilee, to draw himself out of the affair, and to get rid of the case. Unquestionably such a reference from the forum apprehensionis<\/em> to the forum domicilii<\/em> was in and of itself permitted, and also, according to the usages of the Romans, not unusual; comp. Act 26:3-4<\/span>. Friedlieb, ad loc.<\/em> It is, however, a question, whether this intention now really existed in the Procurators mind. Pilate gives no sign of wishing to remove the case entirely from him; so troublesome and burdensome it was not yet even in this instant to him that he would have wished at any price to be relieved of it. Much more probable is the view (Ewald), that he hopes if possible to obtain a favorable opinion of Herod for the accused; or yet more probable, that he hopes to receive from Herod a further explanation in reference to a person and a case that becomes to him with every moment more obscure, and yet more interesting. Therewith he at the same time, out of policy, shows Herod a courtesy, while he, in case he had committed to Herod the decision of so important a matter without reservation, would thereby have conceded to him a right over himself. The former but not the latter agreed with the disposition of the Procurator, who, indeed, previously had not sent the Galileans, whose blood he had mingled with their sacrifices, Luk 13:1<\/span>, to Herod for execution, but had had them hewn down by his own soldiers. Thus is also explained why our Lord could be silent before Herod, because He recognized in him no legal judge. Thus do we comprehend, moreover, why Pilate, after the return of Jesus from Herod, shows himself in no way disappointed in his expectations, but simply, Luk 23:13-16<\/span>, communicates the impression which both he and the Tetrarch had received of the Accused, and thus finally does it become clear why only one Evangelist has considered it as necessary to speak of this occurrence, which, doubtless, even on account of its political consequences, had become generally known. We have here, not a decisive turning-point in the process before us, as was, for example, the case at the arrest, or at the leading away of our Lord to Pilate; but it is a simple endeavor of the Procurator to obtain clearer light about the mysterious element in the case before him, by a measure which was as prudently chosen as perfectly admissible. It was not, however, at all in his design to prepare for the Accused in this way new scorn and sorrow, although it is true the result showed that this, nevertheless, had befallen Him at the hands of Herod.<\/p>\n Luk 23:8<\/span>. And when Herod saw Jesus, he was exceeding glad<\/strong>.Once, when the report of Jesus miracles came to his ears he had trembled, but even this sting is now blunted: he can now only laugh and scoff. It is the wish of the frivolous Tetrarch now for once to see something right piquant, and to have his court take part in this pastime. For some time already he has had the wish to be able for once to see Jesus (), comp. Luk 9:7-9<\/span>, since he has continually heard much about Him, and hoped accordingly to be able to induce Him to the performance of some miracle or other. The possibility that his wish may remain unfulfilled he does not even forebode. Of what sort his questions, Luk 23:8<\/span>, were, may be very well conjectured on the one hand from his well known character, and on the other hand from the unshaken silence of the Lord. As a thaumaturge, for whom, without doubt, he took our Lord, he could at most meet Him with childish curiosity, but could not possibly treat Him with even a trace of respect. Jesus was to entertain him as a mighty magician, divert him, or perhaps foretell luck to his egoistic superstition; anything else he sought not of Him. It is an awful sign to see what a caricature this princes conceptions were of this First among his subjects, although Jesus had moved his whole land with His spirit. And for so common a character would he take Him, notwithstanding that the Baptist had lived near him and made on him an impression of the spirit of the prophets. Lange.<\/p>\n Luk 23:10<\/span>. And the chief priests<\/strong>.From Luk 23:15<\/span>, we learn that Pilate had commanded them also to appear before Herod, and how could they indeed have neglected this, leaving the prisoner to escape from their hands even for a moment? They see very well that their interest requires them to paint Him to Herod in colors as black as was any way possible, and accuse Him, therefore, with visible emphasis, comp. Act 18:28<\/span>, as if they feared that even Herod himself, perchance, might be too equitable towards their victim. It was, however, not so much in consequence of their imputations as rather on account of his own disappointed expectations that Herod does not send back our Lord without first overwhelming Him with new ignominy.<\/p>\n Luk 23:11<\/span>. Mocked Him<\/strong>.The priests accuse the Saviour, the courtiers mock Him. With the first it is hatred, with the others contempt that strikes the key. Scoffing is here the vengeance of insulted pride, and reveals itself in a peculiar form. They hang round the shoulders of our Lord a brilliant vesture, , not exactly of purple, coccineam vestem<\/em>, which is not implied in the word, but brilliantly white, in order to designate Him in the Roman manner as a candidate for Some post of honor (Kuinoel, Lange, and others), or in order to characterize Him as King, by arraying Him in a similar garment to that in which generals went into battle (Friedlieb, De Wette, Meyer). In the latter case there was implied in this at the same time an unmistakable intimation for Pilate that such a pretended king did not deserve condemnation, but at the most, contempt.<\/p>\n Luk 23:12<\/span>. Pilate and Herod became friends<\/strong>.The cause of the enmity is unknown. Perhaps it was the massacre of the Galileans, Luk 13:1<\/span>. This result, however, appears at any rate remarkable enough to the delicate psychologist, Luke, not to be passed by unmentioned. In view of the general publicity of this unexpected reconciliation, this remark affords at the same time an indirect but yet a very strong proof of the truth of the event related. That John knew nothing of this intervening scene is indeed asserted by De Wette, but not proved; even if this were the case, however, it would not of itself by any means shake the truth of the fact, since such a thing might very well happen without having come to the knowledge of John, or without being retained in his memory at the writing of his Gospel. In view of the eclecticism of all the Evangelists, even in the history of the Passion, it is dangerous to lay too great weight on an argument e silentio.<\/em> On the other hand, this narrative, in which Herod is depicted to us even as he is known from other accounts, bears altogether the internal character of truth, and may very fittingly be inserted immediately after Joh 18:38<\/span>. Strauss conjecture that this whole account has arisen from an endeavor to bring Jesus before all the judgment-seats that could possibly be brought together at Jerusalem, is without any trace whatever of proof, and if Luke had been induced by an anti-Jewish interest to invent this narrative, in order, namely, to get as many witnesses as possible for the innocence of the Saviour, something of which Baur speaks (Kanon. Evang.<\/em> p. 489), he would without doubt have put a more direct declaration of this innocence in Herods mouth. Over against these unreasonable doubts it deserves note that as far back as Act 4:27<\/span>, the names of Herod and Pontius Pilate are mentioned together in the prayers of the first believers, and that also Justin Martyr, Dial. cum Tryph.<\/em> Luke 103, is acquainted with this event.<\/p>\n DOCTRINAL AND ETHICAL<\/strong><\/p>\n 1. At the court of Herod there returns for the Lord once more that temptation, in its deepest ground Satanic, which He, Luk 4:9-12<\/span>, had triumphantly repelled. Once again before He is to be elevated on the Cross He sees the opportunity opened to win in the easiest way the favor of the mighty Tetrarch. The scornful courtiers on the one, the blaspheming priests on the other handcould a more admirable opportunity well have offered itself in order to elicit on the one side astonishment, on the other confusion? But neither of the two the Saviour does; He remains faithful to His fundamental principle, and performs no miracle of display for His own advantage; He explains with His silence His sense of the precept of the Sermon on the Mount, Mat 7:6<\/span>. The shade of John could have observed no more inviolable silence, if it had really appeared to his murderers.<\/p>\n 2. If there was during the whole duration of the trial before Pilate an hour which for our Lord deserves to be named an hour of the most unparalleled anguish of soul, it was certainly that of His presentation before Herod. What the view into the depths of Herods soul must have been for the holy Searcher of hearts, and how much it must have cost Him to see the hand defiled with the blood of the Baptist stretched out caressingly towards Himself, of this we can have only a faint conception. But in the midst of this deep humiliation, in which He is, as it were, tossed like a football from the one impure hand to the other, there shines forth so much the more gloriously the majesty of His eloquent silence. Even the silent Jesus before Herod, doing no miracle, is Himself a sign that is spoken against, but that also awakens wonder. Comp. Luk 11:29-30<\/span>.<\/p>\n 3. The silent Jesus over against the laughing court, expiates the sins of the tongue, of vanity and of scoffing contempt, and the white garment of His humiliation is, although Herod presages it not, the prophecy of the shining garments of His glory. Rev 1:13<\/span>; Rev 19:16<\/span>.<\/p>\n 4. The coalition between Herod and Pilate over against the suffering Lord is the prototype of many a shameful covenant which equally implacable enemies in former and later times have concluded, in order together to oppose the sect that is everywhere spoken against.3<\/span> Act 28:22<\/span>.Unbelief and Superstition, Pharisaism and Sadduceeism, churchly Hierarchy and political Liberalism, Romanism and Republicanism, [Republicanism, in the meaning of this Continental divine, is doubtless synonymous with red<\/em> Republicanism. Indeed, this is certain, as Dr. Van Oosterzee is a warm friend of our country.C. C. S.] are by nature just such antipodes as Pilate and Herod, and yet, out of egoism, just as disposed to a temporary coalition, when the effort for self-preservation and the irreconcilable hatred towards living Christianity leads the way. In this respect also, the primitive history of the Passion remains a very fresh one, and the past the mirror of the present. [Seeing that, as far as there was any coalition at all between Pilate and Herod, its result was rather favorable to Jesus than the reverse, and certainly was not, on Pilates part, intended against Him, I can hardly see the exegetical justice of these remarks, although we know that they are sustained by a common proverb. Of the truth of the remarks concerning later coalitions against Christ, there is, of course, no doubt.C. C. S.]<\/p>\n HOMILETICAL AND PRACTICAL<\/strong><\/p>\n The false accusation against Jesus an involuntary eulogy upon Him.The suffering of our Lord before Herod mentioned in the prayer of His first disciples, Act 4:27-28<\/span>.The leading away of our Lord to Herod with its attendant circumstances a revelation of the adorable leading of God in reference to the suffering Saviour. In the beginning we see here: 1. Gloomy night, but soon; 2. a happy dawn; finally; 3. the breaking morning light.The desire of Herod to see Jesus in contrast with the desire of other kings, Luk 10:23-24<\/span>; Joh 8:56<\/span>; Joh 12:21<\/span>.The Saviour in the palace of Herod: 1. Deeply humiliated; 2. severely tempted; 3. found entirely spotless.The unbridled lust of wonders not nourished but repelled by our Lord.The frivolity of the court in contrast with the solemnity of the Passion.How Herod stands over against our Lord, and how our Lord stands over against Herod.The many unprofitable questions with which even now our Lord and His gospel are besieged by so many who neglect the one question that is needful, Act 16:30<\/span>.There comes a time in which our Lord at last gives no more answer at all to His adversaries.There is a time to speak and a time to keep silence, Ecc 3:7<\/span>.The silence before Herod: 1. A wise; 2. a dignified; 3. an eloquent silence.Jesus often keeps silence long, butin order to speak yet once again.Answer not a fool according to his folly, Pro 26:4<\/span>.Spiritual pride is filled with yet deeper enmity towards our Lord than worldly frivolousness.The High-priest of the New Covenant also in the white garment, even like the High-priest of the Old Testament on each recurring great day of atonement.Now as ever, false politics knows how to draw much advantage from the name and the cause of our Lord.[As, for instance, in the pretensions of the European despots to be in a peculiar sense protectors of Christianity doing it thereby infinitely more damage than if they treated it with all the contempt of Herod.C. C. S.]The Lord brings the counsel of the heathen to nought, He maketh the devices of the people of none effect, Psa 33:10-11<\/span>.He that overcometh, the same shall be clothed in white raiment, Rev 3:5<\/span>.<\/p>\n Starke:Quesnel:The high ones in the world always want to be having a new spectacle and a new sensation to feed their eyes and mind.Nova Bibl. Tub.<\/em>:When people who have no religion want to inquire, talk, and dispute much about religion, it is best not to answer them, but to shame them with a humble silence.To enter into talk with courtiers does more harm than good.Ungodly teachers are Christs most implacable foes.Envy is intensely zealous, but without understanding.The children of the world take Christ for a puppet and amuse themselves therewith.Great peoples friendship is like April weather,no one can reckon upon it.Heubner:The history of Christ repeats itself in different periods of His church.How many honest witnesses are charged with making uproars.The great world often regard religious preaching as entertainment as diversion.Not a few clergymen at court have been even merrymakers.Never use thy gifts, intellect, wit, skill, to make laughter.The friend of God should, in company, and even in the power of scoffers, maintain his dignity (like Haller before Voltaire).Luther:Every true Christian, if he preaches Christ aright, has his Herod and Pilate.Rieger:Where the people have no ears to hear, there Jesus has no mouth to speak.Arndt:Herods behavior towards Jesus: 1. His false expectation; 2. his great disappointment; 3. his ineffectual vengeance.Krummacher:Christ before Herod. this Passion Gospel shows us: 1. A mirror of the world; 2. a glowing sacrificial flame; 3. a glorifying of Jesus against the will of those that render it.Besser:A miracle had Herod expected to see of our Lord; he really saw one, but he comprehended it not. For a miracle of the love which traverses all the depths of Shame for us, which suffers itself to be arrayed in a white robe, that we might appear before the throne of God in white garments of honor, a miracle of this love is it indeed that our Lord withholds the curse which otherwise might have fallen upon His mockers, as upon the mocking children at Bethel, 2Ki 2:24<\/span>.A. des Amorie van der Hoeven.<\/em> Remonstrant, Professor at Amsterdam. 1855.Jesus before Herod the object: 1. Of indifference; 2. of idle curiosity; 3. of slander; 4. of scoffing; 5. of the policy of men.Saurin:Nouv. Serm.<\/em> i. p. 239 seq.<\/em>:He perverteth the people.Wolf:Worldly wisdom as judge in Jesus case.Palmer:Three main forms of sin: 1. Ignominious servility in Pilate; 2. contemptible frivolity in Herod; 3. lying malice in the chief priests.<\/p>\n [2]<\/span>Luk 23:8<\/span>.On the authority of B., D., [Cod. Sin.,] K., L, M., the of the Recepta<\/em> is omitted by Griesbach and others [Meyer, Tregelles, Alford.] The conjecture that it has been interpolated a seriore manu<\/em> to strengthen the text, is sufficiently plausible.<\/p>\n [3]<\/span>The flourishing condition of living Christianity in our country, renders it difficult for us to apprehend the literalness with which this ancient designation of Christs people can be used even now by one writing, like the author, in the midst of a kingdom deluged with Rationalism, in which those who are animated by a living faith are little more than a despised and disparaged ecclesiola in ecclesia.<\/em>C. C. S.]<\/p>\n 5 And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 5. He stirreth up the people<\/strong> ] In the present tense, q.d.<\/em> He doth nothing else; he maketh it his whole trade and constant practice, Mendacium putidum.<\/em> decietful and rotten. <\/p>\n 5.<\/strong> ] Possibly they thought of the matter mentioned ch. Luk 13:1<\/span> , in introducing Galilee into their charge.<\/p>\n <\/strong> .<\/strong> ] they strengthened, redoubled, the charge<\/strong> or perhaps intransitive they became urgent.<\/p>\n Luk 23:5<\/span> . (here only in N.T.), they kept insisting, used absolutely = “invalescebant,” Vulg [191] , stirs up, a stronger word than . , teaching, the instrument of excitement. Jesus did, in fact, produce a great impression on the people by His teaching, and one not favourable to the Pharisees, but He did not set Himself to stir up the people even against them. . .: with the genitive of place as in Luk 4:14<\/span> = in the whole of Judaea. This, considering the purpose, should mean Judaea strictly, Pilate’s province, and so taken it bears witness to more work done by Jesus in the south than is recorded in the Synoptists. But the testimony is of little value. The accusers said what suited their purpose, true or false. : the is a difficult reading, and just on that account probably correct. It gives the impression of an unfinished sentence, something left out = and beginning from Galilee He has spread His mischievous doctrine over the land even to this holy city. The words from to are omitted in some MSS., and it is not inconceivable that they are an early gloss to explain Luk 23:6<\/span> (so Weiss in Meyer).<\/p>\n [191] Vulgate (Jerome’s revision of old Latin version).<\/p>\n were the more fierce = kept insisting. Greek. epischuo. Occurs only here in N.T. <\/p>\n stirreth up = instigates. Greek. <\/p>\n anaeeio. Stronger than “pervert “in Luk 23:2. Occurs only here, and Mar 15:11. <\/p>\n throughout. Greek. kata. App-104. <\/p>\n from. Greek. apo. App-104. <\/p>\n Galilee. See App-169. <\/p>\n 5.] Possibly they thought of the matter mentioned ch. Luk 13:1, in introducing Galilee into their charge.<\/p>\n .] they strengthened, redoubled, the charge-or perhaps intransitive they became urgent.<\/p>\n Luk 23:5. , from Galilee) Whilst they are exaggerating the matter, they give a loop-hole of escape to Pilate.<\/p>\n they: Luk 23:23, Luk 11:53, Psa 22:12, Psa 22:13, Psa 22:16, Psa 57:4, Psa 69:4, Mat 27:24, Joh 19:15, Act 5:33, Act 7:54, Act 7:57, Act 23:10 <\/p>\n beginning: Luk 4:14, Luk 4:15, Mat 4:12-16, Mat 4:23, Mar 1:14, Joh 1:43, Joh 2:11, Joh 7:41, Joh 7:52, Act 10:37 <\/p>\n Reciprocal: Psa 25:19 – Consider Psa 31:13 – I have Psa 59:12 – cursing Mar 3:7 – Galilee Luk 23:10 – and vehemently Luk 23:14 – as one Luk 23:19 – General Luk 23:25 – for Act 13:28 – General Act 17:6 – These Act 24:5 – and a mover<\/p>\n 5<\/p>\n According to Thayer, Jewry means “all Palestine.”<\/p>\n Luk 23:5. And they were the more argent. They strengthened their charge, urging anew the charge of perverting the people: He stirreth up the people, etc.<\/p>\n From Galilee. This was probably designed to arouse Pilates resentment against Him as a Galilean, since the governor hated the Galileans (comp. chap. Luk 13:1), and was at enmity with Herod (Luk 23:12). But they were disappointed.<\/p>\n The continuing protestations of the Sanhedrin members led Pilate to send Jesus to Herod for examination. He probably did this to placate the Jewish leaders and to satisfy himself that he had not overlooked something in Jesus’ case that might merit punishment. Perhaps Herod Antipas had evidence of Jesus’ alleged insurrectionist activity in Galilee. Herod had a longer and more thorough acquaintance with Jewish affairs than Pilate did, and he was Semitic. Herod was evidently in Jerusalem for the same reasons Pilate was. Pilate’s intention was evidently not to pass Jesus off to Herod and so relieve himself of his own responsibility but to secure Herod’s counsel in Jesus’ case (cf. Luk 23:7; Luk 23:11).<\/p>\n And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. 5-24. The Trial before Herod. Further endeavours of Pilate to procure His acquittal. The Choice of Barabbas. The condemnation to the Cross. 5. And they were the more fierce ] Rather, But they … Continue reading “Exegetical and Hermeneutical Commentary of Luke 23:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25922","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25922","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25922"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25922\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25922"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25922"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25922"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"