11.<\/strong> with his men of war<\/em> ] Literally, “ with his armies f<\/em> i.e. with his soldiers.<\/p>\n set him at nought<\/em> ] treating Him not as a criminal,<\/em> but only as a person worthy of contempt. “He is despised and rejected of men;” “he was despised and we esteemed him not,” Isa 53:3<\/span>.<\/p>\n in a gorgeous robe<\/em> ] Literally, “ bright raiment<\/em>,” Act 10:30<\/span>. Probably a white<\/em> festal garment.<\/p>\n sent him again<\/em> ] anepempsen<\/em> as before remisit in forum apprchensionis<\/em>. This involved a second<\/em> distinct acquittal of our Lord from every political charge brought against Him. Had He in any way been guilty of either (r) perverting the people, (2) forbidding to pay tribute, or (3) claiming to be a king, it would have been Herod’s duty, and still more his interest, to punish Him. His dismissal of the case was a deliberate avowal of His innocence.<\/p>\n <\/p>\n Herod with his men of war – <\/B>With his soldiers, or his body-guard. It is probable that in traveling he had a guard to attend him constantly.<\/P> Set him at nought – <\/B>Treated him with contempt and ridicule.<\/P> A gorgeous robe – <\/B>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.<\/P> Sent him to Pilate – <\/B>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.<\/P><\/p>\n Verse 11<\/span>. A gorgeous robe<\/B><\/I>] . It probably means a<\/I> white robe<\/I>, for it was the custom of the Jewish nobility to wear such. Hence, in Re 3:4<\/span>, it is said of the saints, They shall walk with me in WHITE<\/I> (garments,) because they are<\/I> WORTHY<\/I>. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing purple<\/I> for the most part, Pilate’s soldiers, who were Romans, put on Jesus a purple robe<\/I>, Mr 15:17<\/span>; Joh 19:2<\/span>; both of them following the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop PEARCE.<\/P><\/p>\n 11. his men of war<\/B>hisbodyguard. <\/P> set him at naught,<\/B>c.stung with disappointment at His refusal to amuse him withmiracles or answer any of his questions. <\/P> gorgeous robe<\/B>brightrobe. If this mean (as sometimes) of shining white, this being theroyal color among the Jews, it may have been in derision of His claimto be “King of the Jews.” But if so, “He in realityhonored Him, as did Pilate with His true title blazoned on the cross”[BENGEL]. <\/P> sent him again toPilate<\/B>instead of releasing him as he ought, having establishednothing against Him (Luk 23:14<\/span>Luk 23:15<\/span>). “Thus heimplicated himself with Pilate in all the guilt of His condemnation,and with him accordingly he is classed” (Ac4:27<\/span>) [BENGEL]. <\/P> at enmity<\/B>perhaps aboutsome point of disputed jurisdiction, which this exchange of thePrisoner might tend to heal. <\/P> Lu23:13-38<\/span>. JESUS AGAINBEFORE PILATEDELIVEREDUPLEDAWAY TO BECRUCIFIED. <\/P> (See on Mr15:6-15<\/span>; and Joh 19:2-17<\/span>).<\/P><\/p>\n And Herod, with his men of war<\/strong>,…. 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:<\/p>\n set him at nought<\/strong>; 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:<\/p>\n and mocked him<\/strong>; as a king, and made sport and pastime with him:<\/p>\n and arrayed him in a gorgeous robe<\/strong>. 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:<\/p>\n and sent him again to Pilate<\/strong>; 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.<\/p>\n Set him at nought <\/B> (<\/SPAN><\/span>). First aorist active participle from <\/SPAN><\/span>, to count as nothing, to treat with utter contempt, as zero.<\/P> Arraying him in gorgeous apparel <\/B> ( <\/SPAN><\/span>). Second aorist active participle of <\/SPAN><\/span>, to fling around one. <\/SPAN><\/span> is brilliant, shining as in Jas 2:2<\/span>, so different from the modest dress of the Master. This was part of the shame. <\/P> <\/p>\n Gorgeous [] <\/SPAN><\/span>. Lit., bright or brilliant. Compare Act 10:30<\/span>; Rev 14:6<\/span>. Wyc. and Tynd., white. Mark has purple (porfuran), and Matthew scarlet [] <\/SPAN><\/span>. <\/P> Apparel [] <\/SPAN><\/span>. The general term for raiment. Matthew specifies the garment (xxvii. 28). Mark has simply purple (xv. 17). <\/P> 13 – 25. Compare Mt 27:15 – 26<\/span>; Mr 14:6 – 15<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And Herod with his men of war set him at naught,” <\/strong>(eks outhenesas de auton ho Herodes sun tois strateumasin autou) “Then Herod in consort or collusion with his band of soldiers despised him,” or His body-guards in attendance upon Him, treated Him as if He deserved nothing but contempt, feeling slighted, because Jesus did not dispute in court.<\/p>\n 2) And mocked him,” <\/strong>(kai empaiksas) “And mocking him,” with derision, as “despised and rejected of men,” Isa 53:3<\/span>.<\/p>\n 3) “And arrayed him in a gorgeous robe,” <\/strong>(peribalon estheta lampran) “They threw a splendid robe around him,” a shining, or white robe, symbolizing His innocence, as in Act 10:30<\/span>, not a purple or scarlet robe as in Mat 27:38<\/span>; Joh 19:2<\/span>.<\/p>\n 4) “And sent him again to Pilate.” <\/strong>(anepempsen auton to Pilato) “They sent him back up to Pilate,” the proper person to try Him. Who had sent Him to Herod, Luk 23:7<\/span>. They sent Him back to be mocked, not to be feared or punished, Luk 23:15<\/span>.<\/p>\n 11. And Herod despised him. It was impossible but that a haughty man, who valued himself on his luxuries and royal dignity and wealth, should despise Christ, who had at that time nothing but what was contemptible in his appearance. And yet the pride of Herod, which shut the door on the grace of God, admits of no excuse. Nor can it be doubted that God, in order to punish him for his former indifference, purposely hardened his heart by such a spectacle; for he was unworthy of beholding in Christ any ray of heavenly glory; since he had so long shut his eyes on the full brightness, by which his whole country had been illuminated and adorned Herod, with his attendants. Luke relates not only that Christ was despised by Herod, but that he was despised by the whole of his retinue; and this is intended to inform us, that the honor which is due to God is seldom rendered to him in the courts of kings. For almost all courtiers, being addicted to pompous display, have their senses pre-occupied by so great vanity, that they carelessly despise, or pass by with closed eyes, the spiritual favors of God. But by this contempt of Christ we have acquired new dignity, so that we are now held in estimation by God and by angels. <\/p>\n (11) Herod with his men of war.<\/strong>Better, perhaps, troops,<\/em> or soldiers.<\/em> The word is the same as that translated armies in Mat. 22:7<\/span>, Act. 23:27<\/span>; soldiers in Act. 23:10<\/span>.<\/p>\n Arrayed him in a gorgeous robe.<\/strong>Literally, bright.<\/em> The word is used of the angels garment, in Act. 10:30<\/span>; of fine linen, in Rev. 15:6<\/span>; Rev. 18:4<\/span>; of crystal, in Rev. 22:1<\/span>; of a star, in Rev. 22:16<\/span>. It may have been such as Josephus describes Herod Agrippa as wearing, in the incident which he records (Ant.<\/em> xix. 8, 4) in common with Act. 12:21<\/span>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 Mat. 11:8<\/span>; Luk. 7:25<\/span>.)<\/p>\n 11<\/strong>. <\/strong> Set him at nought<\/em> Treated him as an impostor and a nothing. <\/em> In so doing Herod gratified both his own disappointment and the malice of the Jews. <\/p>\n In a gorgeous robe<\/em> Clearly , <\/em> as a mock symbol of his royalty; this was the purple; <\/em> and probably that same robe which was afterwards used by the soldiers of Pilate.<\/p>\n ‘And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate.’<\/p>\n Having exhausted his attempts to get something out of Jesus Herod was no doubt convinced that He was after all a fraud, and so proceeded to make fun of Him. He is the only one of all those who were ‘trying’ Jesus who actually himself participated in this kind of treatment. The others had not interfered with it, but had not participated themselves (Mat 26:67-68<\/span> probably has in mind the guards). It bring out Herod’s unfitness to rule. But his behaviour might well have hidden a sense of awe of Jesus, similar to the sense of awe he had had of John the Baptiser. This was probably his way of indicating that Jesus had no power over him, especially to Pilate, while at the same time confirming His innocence.<\/p>\n So he and his soldiers made a mockery of Jesus and humiliated Him, and then mockingly arraying His bleeding figure in royal robes as though He were a king, sent Him back to Pilate. But this act was significant. It was Herod’s callous way of indicating what his view was. Pilate could accept that his view was that the accusers were wrong and that in some kind of way, not to be taken too seriously, Jesus was a Messiah of sorts, but nothing to make a fuss about.<\/p>\n Luk 23:11<\/span><\/em><\/strong>. <\/strong>And Herod with his men of war set him at nought,<\/em><\/strong><\/strong> Herod, finding himself disappointed, Luk 23:9<\/span> ordered Christ to be clothed with an old robe, in colour like those which kings used to wear, and permitted his attendants to insult him, perhaps with an intention to provoke him to work a miracle, though it should have been of a hurtful kind. Our Lord’s being dressed in this manner by Herod’s order, shews that the priests had accused him here also of having assumed the titles and honours belonging to the Messiah, the king of the Jews; for the affront put upon him was plainly in derision of that pretension. The other head of accusation,his having attempted to raise a sedition in Galilee on account of the tribute, they durst not touch upon, because Herod could not fail to know the gross falsehood of it. Herod’s usage of our Lord was exceedingly insolent; but perhaps the remorse of conscience which he had felt on account of the murder of John the Baptist, might render him cautious how he joined in any attempt on the life of Jesus, which we do not find that he ever did. The robe in which Herod clothed our Lord, is called , that is, either rich <\/em>or white clothing; <\/em>for the epithet denotes both the quality of a garment, and its colour, (see Jam 2:2<\/span>.) in the original. White robes, as well as purple, were worn by kings and great men, especially among the Jews. Hence David, describing the flight of the Canaanites, compares the field of battle, and the adjacent country, to mountains covered with snow, on account of the many white upper garments which their kings and generals threw from them, to render their flight more expeditious; when the Almighty scattered kings in it, it was white as snow in Salmon. <\/em>Psa 68:14<\/span>. Hence also in the Revelation, <\/em>white robes are given to the saints, as the most honourable clothing. For the same reason, in the transfiguration, our Lord’s garments became whiter than any thing known in nature. So likewise the angels who appeared at his sepulchre in the human form, were clothed in white robes; Joh 20:12<\/span>. Probably also it is an allusion to the apparel of the Jewish princes, that God himself is represented as appearing in the clouds, and on his throne, in robes white as snow. <\/p>\n 11 And Herod with his men of war set him at nought, and mocked him<\/em> , and arrayed him in a gorgeous robe, and sent him again to Pilate. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 11. Set him at nought<\/strong> ] Gr. , made nobody of him.<\/p>\n<\/p>\n Arrayed him in a gorgeous robe<\/strong> ] Or a white robe, as the old interpreter hath it, . Pilate’s soldiers clad our Saviour in purple (a colour more affected by the Romans), Herod in white, as more affected by the Jewish nobility.<\/p>\n<\/p>\n Mocked him<\/strong> ] Gr. , handled him like a boy, or made a baby of him, made sport with him. <\/p>\n 11.<\/strong> ] <\/strong> .<\/strong> are the bodyguard in attendance upon Herod<\/em> .<\/p>\n <\/strong> .<\/strong> ] Variously interpreted: either purple<\/em> , as befitting a king, and why should this not be the very afterwards used by Pilate’s soldiers (Mat 27:28<\/span> ; , Joh 19:2 )? or white<\/em> , as . is rendered by some (but see note), Act 10:30<\/span> .<\/p>\n Luk 23:11<\/span> . : on this verb and kindred forms, vide<\/em> at Mar 9:12<\/span> . Herod, feeling slighted by Jesus, slights Him in turn, inciting his bodyguards ( , 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. , a splendid robe; of what colour, purple or white, commentators vainly inquire. , “sent Him again” (A.V [194] ), or “back” (R.V [195] ). The verb may mean here, as in Luk 23:7<\/span> , 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.<\/p>\n [194] Authorised Version.<\/p>\n [195] Revised Version.<\/p>\n with. Greek. sun. App-104. <\/p>\n set Him at nought = treated Him with contempt. mocked. See Luk 22:63. <\/p>\n gorgeous = resplendent. Compare Act 10:30. Rev 15:6. <\/p>\n 11.] . are the bodyguard in attendance upon Herod.<\/p>\n .] Variously interpreted:-either purple, as befitting a king,-and why should this not be the very afterwards used by Pilates soldiers (Mat 27:28; , Joh 19:2)?-or white, as . is rendered by some (but see note), Act 10:30.<\/p>\n Luk 23:11. , having set at nought) He did not think Jesus of sufficient importance to give himself any trouble about Him, as respects the allegations, whatever they might be, which the priests were making. He thought at the time that he had stripped Jesus of His wisdom and of His power.- , a gorgeous robe) A royal vestment. [Such as he himself may be supposed either to have worn, or to have wished to wear.-V. g.] Herod seems to have meant contemptuously to indicate that he has no fears from such a king as this. But in reality he honoured Him unconsciously by the robe, as Pilate did by the inscription on the cross. [The elder Herod gave way to fears sooner than there was just reason for: this Herod, on the other hand, when the kingdom of Christ was now more immediately imminent, gives way to careless security. Such is the perverse way of the world.-V. g.]-, sent Him back) He had it in his power, and ought to have rather let Him go free. [Therefore in sending back the innocent to Pilate, he involved himself in the guilt of Pilate. Act 4:27 (Against thy holy child Jesus-both Herod and Pontius Pilate-were gathered together).-Harm., p. 548].<\/p>\n Herod: Act 4:27, Act 4:28 <\/p>\n set: Luk 22:64, Luk 22:65, Psa 22:6, Psa 69:19, Psa 69:20, Isa 49:7, Isa 53:3, Mat 27:27-30, Mar 9:12, Mar 15:16-20 <\/p>\n arrayed: Joh 19:5 <\/p>\n Reciprocal: 2Ch 36:16 – mocked Psa 2:2 – kings Psa 22:7 – laugh Psa 22:16 – assembly Psa 69:7 – shame Psa 119:23 – Princes Isa 29:20 – the scorner Jer 20:7 – I am Mat 20:19 – to mock Mat 27:28 – stripped Mar 10:34 – mock Mar 15:17 – General Mar 15:19 – they smote Luk 18:32 – delivered Luk 23:36 – General Joh 19:2 – the soldiers Act 17:32 – some Rom 14:10 – set Heb 11:36 – mockings Heb 12:2 – despising<\/p>\n SETTING JESUS AT NOUGHT<\/p>\n And Herod with his men of war set Him at nought.<\/p>\n Luk 23:11<\/p>\n I. Who is the most likely person to set our Lord at nought?<\/p>\n (a) A man who has once heard the Word of God and does violence to his conscience.<\/p>\n (b) A man who yields to sinful companions and commits a gross sin as the result of it.<\/p>\n II. On what ground did Herod set our Lord at nought?<\/p>\n (a) Because of His gentleness and patience.<\/p>\n (b) Because He refused to gratify Herods curiosity and amuse his love of sensation.<\/p>\n III. How do men set our Lord at nought?<\/p>\n (a) Some will not even consider His claims.<\/p>\n (b) Others prefer their business or their amusements to Jesus.<\/p>\n (c) Others confide in themselves.<\/p>\n (d) Others have no conscience whatever as to His present claims upon them.<\/p>\n The Suffering Christ<\/p>\n Luk 23:11-38<\/p>\n INTRODUCTORY WORDS<\/p>\n When Christ came down to this earth; He who was holy, who knew no sin, suffered all the sorrows that sin brought into a world of shame and of wickedness.<\/p>\n The conception of the ancients, was that suffering was the result of sin. When Job sat in all of his agony and pain, his three false friends came to him and said, in substance, “The reason you suffer is because you have sinned. There is something wrong in your life.” God, however, said concerning those three false friends, “[They] have not spoken of Me the thing that is right.”<\/p>\n Saints may suffer as much as sinners suffer, and sometimes more. As long as we are down here in this vale of tears, we must weep. When Heaven dawns, God will take away all tears from off all faces; then there will be no more sorrow, nor sickness. There will be no hearses in Heaven; no cares, no troubles, no difficulties, no disappointments in the Glory. He maketh all things new.<\/p>\n I want you therefore to watch your Saviour as He goes forth to suffer for us. First of all, we have Jesus Christ as a sorrowing Saviour. The sorrows that Christ bore were imputed sorrows, put upon Him for our sakes. They were our tears, our pains, our heartaches, borne substitutionally.<\/p>\n May I say, that we have, also, imputed sorrows and heartaches; sorrows that we never would have known, had we not been compelled to bear the sorrows of others. There is many a woman just as pure and true to her children and to husband, as a mother and wife can be, yet how her heart aches because of the profligacy of her boy, or of her husband. She is suffering for their sins. So the Lord Jesus Christ suffered on this earth. You cannot live among men without anguish and without pain.<\/p>\n The Lord Jesus Christ suffered the more because He was God, holy and righteous. This, however, we would emphasize. While we suffer because of others, Christ suffered a substitutionary death, far beyond any we could ever know. Let us consider this carefully:<\/p>\n 1. Christ could suffer for a world of sinners because He was God. We suffer for a small group of those who touch us. He suffered for all.<\/p>\n 2. Christ suffered, the Just for the unjust, a vicarious death: we suffer, who are, ourselves, sinful.<\/p>\n 3. Christ came to earth purposefully to suffer, we suffer because we cannot avoid it.<\/p>\n 4. Christ suffered not only for others but in His suffering He brought to the one who believes absolute and final freedom from all suffering. This of course is impossible to us.<\/p>\n 5. Christ, in His suffering, went deep into the dregs of all human anguish and settled the sin question in all of its varied entails-this our sufferings never touch.<\/p>\n I. CHRIST WAS CALLED BEELZEBUB (Mat 10:24-25)<\/p>\n 1. The Lord Jesus Christ was maligned. If He had been unholy or unclean, it would have been another matter. He was maligned because He was holy. They said of Him, “This Fellow doth not cast out devils but by Beelzebub.” Consider how Jesus Christ, the Son of God, who wrought by the power of His inherent godhead, was accused of working by the power of demons.<\/p>\n 2. Saints are maligned. There are plenty of people in the pew who will criticize the minister who stands and preaches the Word of God. No matter how innocent, or true, or faithful the preacher may be, he will always, have his accusers. The closer the minister walks with God, the more mightily he preaches, the more powerfully he testifies, the more the enemy will oppose him. If you say, “I know a minister whom nobody criticizes”; he is a nonentity; he is doing nothing vital in the battle against sin and Satan. If you are going forth as God’s servant, in the power of a Risen Christ, you will be maligned, as your Lord was maligned.<\/p>\n 3. We suffer not FOR Him, so much, as WITH Him. What we mean is this: “In all of our afflictions, He is afflicted.” He never asks us to bear what He does not bear. In fact, He so deeply shares our persecutions, that when Paul persecuted the saints, He could say-“Why persecutest thou Me?” Therefore let us patiently suffer and never give up.<\/p>\n It is easy to quit and to lose all your grit<\/p>\n When burdens begin to enthrall;<\/p>\n Just to yield to despair, and to wish you weren’t there,<\/p>\n When sorrows hang low like a pall:<\/p>\n But why not believe, trust God, and receive?<\/p>\n He’ll help to the end of the fray,<\/p>\n Just trust your way through, your strength He’ll renew,<\/p>\n And help to the end of the way.<\/p>\n It is easy to pout and to whine and to doubt<\/p>\n When sorrows and trials oppress;<\/p>\n Just to mope and to moan, and to grunt and to groan,<\/p>\n And be overwhelmed with distress:<\/p>\n ‘Tis better to smile and your sighings beguile,<\/p>\n God lives and He careth for you;<\/p>\n He will make your loss gain; turn to sunshine your rain,<\/p>\n And make all your sky to be blue.<\/p>\n II. CHRIST WAS MISREPRESENTED (Luk 15:1-2)<\/p>\n 1. Christ was misrepresented. The Pharisees said of the Son of God, “This Man receiveth sinners, and eateth with them.” They said, because Christ did not fast, that He was a glutton and a wine-bibber. They misrepresented Him from every angle. There was nothing too vile to speak of Jesus Christ, the Son of God.<\/p>\n 2. Saints are misrepresented. A true minister of the Gospel has not time to hold up umbrellas seeking to shed off the imputations that ungodly or thoughtless men and women heap upon him. He must go ahead and preach his Gospel and stand for his Lord, let the chips fall where they may. He must move on undaunted, while the world mocks, and scoffs, and scorns.<\/p>\n 3. Saints should rejoice when they are lied against. The Lord Jesus said: “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake.” Then comes the striking statement, “Rejoice, and be exceeding glad: for * * so persecuted they the Prophets which were before you.”<\/p>\n What then did Christ do to those who maligned Him?<\/p>\n Made manifest in flesh, He went<\/p>\n Along His pilgrim way,<\/p>\n Both doing good, and healing all<\/p>\n He met from day to day;<\/p>\n Their grief He made His own, He thought<\/p>\n Of others, saw their need;<\/p>\n He bore their burdens shared their pains<\/p>\n And proved a Friend in deed;<\/p>\n When to His Cross at last He trod<\/p>\n He took their sins and died,<\/p>\n In sacrifice He shed His Blood,<\/p>\n For men was crucified;<\/p>\n And now He lives in Heav’n above<\/p>\n For all to intercede,<\/p>\n And soon He’ll come in power and love<\/p>\n To bless the “chosen seed.”<\/p>\n The Lord Jesus will ever stand before us as the supreme example of good will to men. He went about doing good. His life was laid down as a willing sacrifice for those among whom He lived and moved. He never sought His own, but another’s welfare.<\/p>\n May the Spirit which guided our Master, guide us. Let us serve others-serve them not merely for their earthly welfare, but for their soul’s eternal good.<\/p>\n III. CHRIST WAS CAST OUT (Luk 4:28-29)<\/p>\n 1. The Lord Jesus Christ was a cast out. When He was born, there was no room for Him at the inn; when He went into the city of Nazareth, they led Him to the brow of the hill and would have cast Him down. There was no room for Him in His Father’s House, no room on the earth. He was Lord of all, and yet was outlawed by all.<\/p>\n How strange that the One who owned the silver and the gold and the cattle on a thousand hills had no where to lay His head!<\/p>\n 2. Saints are cast out. When a minister, or any Christian, is, for Christ’s sake, or for an honest testimony, set aside and cast out, and spurned, let him put his head over on the Lord Jesus Christ, and pillow it there, for his own Saviour was cast out as evil. He was repulsed and rejected and abased. Think of it, Christ was despised and rejected. They crucified Him and put over Him the accusation, written in Roman, Greek and Latin, “This is Jesus the King of the Jews.”<\/p>\n It is true-we are not of the world, even as He is not of the world. If He was hated, we will be hated; if He was cast out, we will be cast out.<\/p>\n Christ even said: “Blessed are ye, when men shall * * separate you from their company.” Why discuss whether we should give up the world? It will give us up if we walk with Him.<\/p>\n 3. Sometimes we are not cast out, but we are shut in. You may not be cast into the inner dungeon of some Roman prison, yet you may feel like singing yourself, “The prisoner of the Lord,” shut in the confines of your room, and home.<\/p>\n It is not easy to be sick. It is less easy to be a “shut in,” always sick. The passing throngs, as they wend their way to the call of the big outdoors, the laughter of the children at their play, the throngs turning their faces toward the house of prayer all has a tremendous appeal to you. You would join them if you could, but you are left alone at home.<\/p>\n How beautifully did Madam Guyon sing her ode, about “A little bird am I, shut in from fields of air.” Yet, how much more beautifully did she voice her contentment when she sang, “Yet, here I sit and sing my song to Him who placed me there.”<\/p>\n Shut in from dale and glen,<\/p>\n Shut in from blooming bowers,<\/p>\n Shut in your lonesome den,<\/p>\n Through trying, weary hours.<\/p>\n The world goes on its way<\/p>\n Unmindful of your gloom;<\/p>\n Alone, you sit and pray,<\/p>\n Shut in your little room.<\/p>\n Yet, not shut in, alone,<\/p>\n The Lord is with you there,<\/p>\n He fills your heart with song,<\/p>\n He takes away your care.<\/p>\n Shut in you see His face,<\/p>\n His glories you explore;<\/p>\n You roam in realms of grace,<\/p>\n And pleasures evermore.<\/p>\n IV. CHRIST WAS ISOLATED BY HIS MOTHER’S CHILDREN (Psa 69:7-8)<\/p>\n 1. One of the deepest thorns Christ had to bear was this: “I am become a stranger unto My brethren, and an alien unto My mother’s children.” Oh, beloved, it is bad enough to be trampled down under the feet of those whom you know but little, but when it comes into your own home and father or mother, brother or sister, stand against you and malign you; when they are unsympathetic to your testimony and your Christ; when they repulse you, oh, that is a sorrow as bitter as death!<\/p>\n This is what Christ endured as a lad. He was isolated not by Mary, but by Mary’s children. They shelved Him because they understood not the How, the Who, or the Why of His presence in the house.<\/p>\n 2. Saints may be isolated at home. How many there are who have allowed themselves to be driven out of the ministry, or of a vital Christian testimony by their wives. Their wives would give them no rest, no peace; they wanted to dress in finery; they did not want the cares and deprivations that come to the pastor’s home. Christians have often felt as strangers and aliens in their own home. How I thank God that in my home we are all born again; my children are just as much filled with the Holy Ghost as I am, and my own, dear wife has always been sympathetic in my work.<\/p>\n How many young women have found no sympathy whatsoever among their own people. They have been isolated for the faith. Other young people call them “queer” and “different,” simply because they run not with them to the same excess of riot.<\/p>\n One thing I know-He who suffered so much will give us grace.<\/p>\n He giveth more grace, when the day groweth long,<\/p>\n When darkening shadows ne’er turn into dawn,<\/p>\n He giveth more grace;<\/p>\n Amid all the anguish and sorrow and pain,<\/p>\n Amid all the burdens, the mist, and the rain,<\/p>\n He showeth His face:<\/p>\n He’s with you to strengthen and carry your care,<\/p>\n He’s with you to lighten the burden you bear,<\/p>\n Your grief He’ll displace.<\/p>\n V. CHRIST WAS IMPOVERISHED (2Co 8:9)<\/p>\n 1. Christ suffered being poor. Jesus Christ was impoverished. He had nowhere to lay His head. He who created worlds and flung them into space, He who possessed all things, became poor for our sakes. The birds of the air had their nests in the trees of the forests, “but Thy couch was sod, O Thou Son of God, in the deserts of Galilee.”<\/p>\n 2. Saints are often poor. If you feel unhappy because you have not more of this world’s goods, remember that your Saviour, though rich above, yet laid aside His wealth in love; left the bright glories of the skies, for an estate which men despise. Can’t you be poor for Jesus’ sake? God has not asked of you a thing that He did not ask of His Son. God has not put upon you anything that He did not place upon His Son. And so, please stop your pouting, and your whining, and stop saying, “God does not treat me right.” He has treated you far better than His Son was treated.<\/p>\n 3. The call of God is to become poor for His sake. They who will be rich pierce themselves through with many sorrows. Saints are told to flee these things.<\/p>\n Saints should lay their treasures up on high. God chooses the poor in this world, but rich in faith, to follow Him. Thus we, through His poverty, may be made rich.<\/p>\n One thing-we must not set our affections on the things down here. The love of money is the root of all evil.<\/p>\n Another thing-we need to know God’s paradoxes though poor, we are rich, etc.<\/p>\n They startle at the first, and yet how true they are! It was the Lord who said, “Except a corn of wheat fall into the ground and die, it abideth alone.” And yet that very truth is seen everywhere. Life out of death, is a common sight. We too must die, to self and to sin, that we may truly live to God.<\/p>\n How can we become strong, by becoming weak? Paul said, “When I am weak, then am I strong.” In our weakness He becomes our strength.<\/p>\n And am I wise when I become a fool? Yes, that is also true. The wisdom of the world is foolishness with God: and the Cross is foolishness to the unbeliever. If we would truly be wise, we must renounce that wisdom which knows not God. And, so it is along many lines. The way to get up, is to get down, for, when we humble ourselves He will exalt us. The way to be rich is to become poor. To some who were rich, Christ said, “Thou knowest not that thou art * * poor.” Then, to some who were poor in this world, He said, “But ye are rich.”<\/p>\n When am I strong? ‘Tis when I’m weak,<\/p>\n And God my native pow’r doth break,<\/p>\n ‘Tis then I’m strong,<\/p>\n And all God’s strength becomes my song,<\/p>\n When am I wise? ‘Tis when a fool,<\/p>\n Willing to suffer ridicule,<\/p>\n ‘Tis then I’m wise<\/p>\n With wisdom giv’n from the skies.<\/p>\n When lifted up? ‘Tis when abased,<\/p>\n And for Him humbled and disgraced,<\/p>\n That God lifts me up,<\/p>\n Exalts me, as with Him I sup.<\/p>\n When am I rich? ‘Tis when I’m poor,<\/p>\n When all my riches I abjure,<\/p>\n ‘Tis then I’m rich,<\/p>\n How rich is He whom God makes rich!<\/p>\n VI. CHRIST WAS INSULTED BY MEN (Mat 26:67)<\/p>\n 1. Christ was spit upon. Christ was shamefully beaten, spit upon. It is difficult for us to conceive of Christ, the One altogether lovely, as being spat upon and buffeted. He was the One altogether lovely and the Fairest among ten thousand, and yet He was so bruised that He ceased to appear as human. The Prophet wrote: “His visage was so marred more than any man, and His form more than the sons of men.”<\/p>\n 2. Saints may expect to be spit upon. Sometimes preachers come to me and say, “I have been pretty badly treated by my people, I want to tell you about it.” They say, ‘They have done this and that to me, they do not pay my salary, they do not co-operate in my leadership, and so on. I say, “Have any of them spit on you yet?” They reply, “No, sir, do you think I would allow it?” “Well,” I said, “my dear sir, you need not be huffy about it, your Lord and Saviour was spit upon. His back was bruised, His brow was pierced with the thorns; and, until you have been trampled on more than He was, why do you whine and why do you cry? Why not bend your head, take your cross and graciously bear it, even as He bore it for you?” He went forth weeping, He was ignominiously slain. Let us go out and meet Him without the camp and bear His reproach.<\/p>\n 3. Christ forgave, let us forgive. “Then said Jesus, Father, forgive them; for they know not what they do” (Luk 23:34).<\/p>\n “How oft shall * * I forgive?” said Peter, “Till seven times?” Christ said, “I say not unto thee, until seven times: but, Until seventy times seven,”<\/p>\n What great forgiveness was proffered by the Lord as He hung upon the tree? How tender was that love, how great was that compassion which cried, “Father, forgive them!”<\/p>\n And whom would Christ forgive? Even those who hated Him without a cause. Such a spirit of grace staggers our conception.<\/p>\n VII. CHRIST WAS UNGRATEFULLY REQUITED (Luk 17:17)<\/p>\n 1. Christ knew ingratitude. Christ was ungratefully requited. “Were there not ten (lepers) cleansed? but where are the nine?” He went about doing good, healing the sick, raising the dead, feeding the poor and hungry, and yet, how many times they followed Him only for the loaves and fishes. When the scribes and Pharisees began to cry out against Him, the populace fell in line and the very men who had tasted His bread and eaten His fishes; the very ones who had felt the power of His healing hand, were the very ones who cried out the loudest around Pilate’s hall, “Away with Him, away with Him, crucify Him.”<\/p>\n 2. Saints will meet ingratitude. We, too, have become accustomed to ingratitude. Remember that we are not above our Master. If they did not appreciate Him, they may fail to appreciate us. Just go once more and pillow your head upon His bosom, for He knew your sorrow.<\/p>\n 3. Saints will have their reward by and by. God is not unmindful of all our work and labor of love. Men may forget us, He will not. Men may leave us, He will not.<\/p>\n AN ILLUSTRATION<\/p>\n When Mr. Alexander and I were holding our meetings in the Royal Albert Hall in London, some one took away one of our hymn-books and went through it and cut out every reference to the Blood; and then sent it back to me through the mail, saying, “I have gone through your hymnbook and cut out every reference to the Blood. Now sing your hymns with the Blood left out and there will be some sense in them.” If any of you should take your Bible and go through it in that way and cut out of the New Testament and the Old Testament every passage that referred to the death of Christ, or to His atoning Blood, you would have only a sadly torn and tattered Bible left, a Bible without a heart and a Gospel without saving power. The death of Jesus Christ is mentioned more than 175 times in the New Testament. Besides this there are very many prophetic and typical references to the death of Jesus Christ in the Old Testament.-Dr. R. A. Torrey, in Sermon on the Atonement.<\/p>\n 1<\/p>\n The actions listed in this verse were for the purpose of belittling Jesus, not to constitute any formal accusation against Him. (See verse 15.)<\/p>\n Luk 23:11. And Herod. Failing of his expected entertainment, the monarch seeks amusement in the way here narrated. The motive was resentment at the silence of Jesus, though actual contempt was doubtless felt.<\/p>\n With his soldiery (a peculiar word), i.e., his attending body guard.<\/p>\n Set him at nought, treated Him contemptuously, and mocked him, with words and actions alike.<\/p>\n And arraying him in gorgeous apparel. This garment was put on in mockery, and hence brilliant. It may have been the same scarlet cloak which is spoken of in Mat 27:28, and thus indicated contempt of His claims to royalty, or a white robe, such as candidates for office wore. The sneer in the latter case is obvious. Still the word itself does not mean white, and the question is an open one.<\/p>\n Sent him back to Pilate. This may have been designed to conciliate Pilate, but it is in keeping with the frivolous conduct of Herod throughout.<\/p>\n Verse 11 <\/p>\n Set him at nought; mocked and ridiculed him.<\/p>\n 23:11 And 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.<\/p>\n (c) Accompanied with his nobles and soldiers who followed him from Galilee.<\/p>\n And Herod with his men of war set him at naught, and mocked [him,] and arrayed him in a gorgeous robe, and sent him again to Pilate. 11. with his men of war ] Literally, “ with his armies f i.e. with his soldiers. set him at nought ] treating Him not as a criminal, … Continue reading “Exegetical and Hermeneutical Commentary of Luke 23:11”<\/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-25928","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25928","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=25928"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25928\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25928"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25928"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25928"}],"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: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole 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: Calvin’s Complete 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: Commentary on the Holy Bible by Thomas Coke<\/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: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Neighbour’s Wells of Living Water<\/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: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"