And when he understood that he was of Herod's jurisdiction, he sent him away to Herod, who was also himself at Jerusalem in those days.
και επιγνους οτι εκ της εξουσιας ηρωδου εστιν ανεπεμψεν αυτον προς ηρωδην οντα και αυτον εν ιεροσολυμοις εν ταυταις ταις ημεραις
11 Church Fathers comment on this verse
Pilate motions to send the Lord to Herod, in accordance with the Roman law which dictates that any individual being judged should be presented to the leader of his respective region. Thus, he directs Jesus, identified as a Galilean, to the governor of Galilee.
In that place, you will also discover references to it.
*Matthew 27:11
Upon hearing that He was from Galilee, he eagerly sought to exploit this to his advantage. The Roman legal system mandated that a criminal be tried in the province where the crime was committed. This law was selectively followed, and Pilate, who held it in even less regard than others, knew of Herod's recent executions of numerous Galileans without any consultation with the Galilean governor. Pilate chose to utilize this law to send Jesus to Herod. He saw this as a favorable outcome, believing he could simultaneously avoid the burden of addressing the Sanhedrin and extend a gesture of goodwill toward Herod, who was offended by Pilate's earlier treatment of the Galileans (Luke 13:1). Thus was Pilate's verdict on Jesus!
Although Pilate acknowledged Jesus' innocence during the proceedings with the Sanhedrin, he did not release Him from judgment; instead, he manipulated the situation for his own ends. May we be spared the misfortune of witnessing judges like Pilate. Pilate remained indifferent to the divine truths essential for our immortal souls. Such is the plight of the secular individual. The pursuits and distractions of the world dull his highest aspirations. From dawn till dusk, preoccupied with daily concerns and the pursuit of comfort and pleasure, he forgets his nobler purpose and the needs of his highest self. Gradually, he reaches a point where contemplating eternal truths seems unnecessary, only occasionally reflecting on faith out of boredom or when confronted with unavoidable circumstances, dismissing all discussions on spiritual matters as unnecessary, viewing heaven as inferior to earth and eternity as less valuable than time. What are his guiding principles? Rather than virtue, he prizes worldly shrewdness; instead of piety, he values superficial respectability. Such a pitiful and dreadful state of existence! In this condition, all that is noble within the human spirit is put to death; humanity is reduced to the status of an unthinking beast. Wake up, troubled soul! Reawaken, lost child of heaven! An overwhelming eternity awaits you beyond the grave; after your last breaths of earthly life, you will stand in judgment before your Creator. Focus your scattered thoughts, which flit about worldly matters, on your own being, contemplating your condition and destiny. It is impossible for the eternal soul not to feel and recognize that a life driven by the senses is base, unworthy; it inevitably realizes that the treasures of this world, no matter how pleasurable, do not satisfy it. The spirit yearns for higher goods, for a superior homeland, and is tormented by a desire for treasures that elude it like shadows and dreams. Your plight resembles that of a prodigal son who has squandered his father's wealth, indulged in all heavenly gifts with wickedness, and now faces starvation. Yet, return to your Father, with true sincerity, to confess, ‘Father, I have sinned against heaven and before You’ (Lk. 15:20). Cast aside the inclination to indulge in your own desires which prevent you from seeing the degradation of your triviality. Go to the Father; He awaits you and will welcome you. Amen.
Here we encounter another judge of the God-Man—Herod Antipas! He sent Jesus to Herod, who was likewise present in Jerusalem during that time. Who is Herod? He is the son of the infamous Herod, notorious for his crimes, and the ruler of Galilee and the region of Jordan by Caesar's decree, a servant to every Roman esteemed noble. Herod Antipas lacked integrity and morals. He was the one denounced by the Righteous One for his illicit relationship with his brother Philip's wife. He imprisoned the prophet who condemned his immoral lifestyle but spared his life momentarily for fear of public backlash, as the people honored John. This was the same man who, out of pride, promised to grant half his kingdom to a dancer and ultimately gave the head of the greatest prophet (Matthew 14:1-10; Mark 6:17-23). While he claimed to uphold the Jewish faith, in his heart he was neither truly Jewish nor Gentile; he was a Sadducee both in belief and action, devoid of true Sadducean convictions. When the Passover festival commenced, he arrived in Jerusalem partly as the ruler of the Galilean Jews and partly as one who seemed to adhere to Jewish observance. He had heard of Christ Jesus through hearsay. Not long after the Baptist's demise, driven by fear of the Gentiles, he desired to see Jesus. The rumors of the great Wonderworker sparked a superstitious dread in his sinful soul: he feared that Jesus, in fact, was John the Baptist, returned to exact retribution for his death upon this unrepentant sinner (Luke 9:7-9; Matthew 14:1, 21). Thus, it is clear what could be expected from this empty ruler during the trial of Jesus.
Pilate was unsettled by the weight of the implications of these conclusions, yet he took pleasure in the chance to distance himself from this uncomfortable issue. "I have no jurisdiction over the matters of Galilee," he stated. "Herod governs that region." However, he failed to realize that Jesus was not born within Herod's territory, that he was not judged by him, nor was he delivered to him.
The second charge (Luke). When Jesus' adversaries realized that His claim to be the King of the Jews did not elicit the reaction they anticipated from Pilate, they escalated their accusation by emphasizing that He not only referred to Himself as a King but also incited the populace, provoking them to rebellion, and teaching throughout Judea, from Galilee to this location. They likely referenced Galilee intentionally, knowing Pilate's animosity toward its governor, believing that he might act with greater severity toward Jesus out of spite. Yet their strategy proved flawed; at this moment, Pilate sought to mend ties with Herod. For this reason, and possibly in hopes of gaining insight on a troubling matter, he sent Jesus to Him.
Pilate's decision to send Jesus to Herod of Galilee was made under the governance of Herod Antipas, who, in an attempt to satisfy Herodias, had ordered the execution of John the Baptist. Antipas, although of Idumean lineage, practiced Judaism and was present in Jerusalem during the Passover festival. There was a strained relationship between Pilate and Antipas. Thus, upon discovering that Jesus was active in Galilee, Pilate sought to distance himself from the judgment of Jesus by directing Him to Herod's jurisdiction, intending to take a step toward mending ties with his counterpart. They brought Jesus before Herod, accompanied by the entire Sanhedrin.
It is noteworthy, in the context of the account, that the judge made a quick decision based on the reference to Galilee, recognizing that the accused belonged to that region and thus was under Herod's jurisdiction. He sent Jesus to Herod, a fact that deserves mention. The term ανεπεμφεν, meaning "sent back," functions here as a specific legal term indicating the transfer of the accused to the appropriate court. This situation mirrors the movement of the Savior from the court of imprisonment to the court of origin.
Pilate was taken aback by the accusations. "Do You not hear the numerous testimonies against You?" he asked the Prisoner, who remained resolutely silent. As Pilate grappled with sympathy for Jesus while wanting to distance himself from this complex matter of justice, he sought a way to transfer responsibility for the case. When he grasped the crowd's cries referencing Galilee and confirmed, "Is He a Galilean?" Pilate resolved to send Jesus to Herod Antipas, the governor present in Jerusalem for the Passover. He hoped to do this as a gesture to the ambitious ruler, with whom he had a conflicted history due to previous incidents involving Galileans in the temple, and simultaneously relieve himself of this arduous issue.
It is easy to contemplate the profound impact these words from the governor must have had. How could the accusers simply come to terms with such an undesirable outcome and swiftly accept Pilate’s ruling? Fresh accusations against the Lord Jesus Christ echoed amid the public’s outrage, as noted in Luke 23:5. As the fervor of the crowd intensified, Pilate's uncertainty grew, as he began to falter between his own beliefs and the demands of those accusing Jesus. Amid the chaos of voices, he overheard a mention of Galilee. Realizing that the accused hailed from Galilee—and thus was outside his jurisdiction—Pilate grasped the chance to evade this challenging case. The Roman legal system mandated that every offender be tried by the governor of their respective province.
Yet, this principle was not always strictly upheld. Shortly thereafter, Pilate executed several Galileans who had instigated a riot over the governor’s intrusion into the temple treasury. Herod felt affronted by Pilate's unlawful intervention in his authority, and from that moment on, despite Pilate's subsequent explanations, their relationship remained strained. By adhering to the law, Pilate aimed to free himself from his current indecision and discomfort, and at the same time, to show courtesy to Herod, thereby seeking to rectify his earlier missteps. Consequently, Jesus Christ was sent back to Herod, utilizing Roman legal terminology to indicate the transfer from the court of incarceration to that of his place of birth.
Only the Gospel of Luke recounts the Lord’s judgment against Herod with considerable detail. He ‘Sent Him to Herod’: but for what reason? It is unlikely He intended to wash His hands of the matter and leave it for Herod, the Galilean governor, to resolve. There is no indication that Pilate saw it as outside his authority; rather, it was Herod who deemed it beyond his jurisdiction, ultimately sending the Lord back to Pilate after reprimanding Him. Pilate likely sought clearer information regarding Jesus and the charges against Him, as his understanding was not fully developed.
The Evangelist further notes that Pilate and Herod became allies from that moment, suggesting that Pilate hoped to mend their previously strained relations by treating the Lord with due respect as a guest at Herod's temporary abode. It is reasonable to assume he counted on Herod’s favorable assessment to bolster his position against the relentless accusations of the Jewish leaders, thereby seeking to free the Lord from His accusers. Pilate’s later comment on Herod's agreement with his view of Christ supports this notion.
‘To Herod, who was also in Jerusalem these days’: as a devout Jew, Herod had traveled from his Galilean capital of Tiberias to Jerusalem for the Passover, adhering to the mandates of Moses' law. ‘Herod rejoiced greatly’: this refers to the same Herod Antipas who had executed John the Baptist, and upon hearing of Christ's deeds, he mistakenly believed it to be John risen from the dead. ‘Long desired to see Him’: this reflects Herod's excitement at meeting the Lord. Previously, the Evangelist mentioned Herod’s wish to witness the miracle-worker Jesus (Luke 9:7-9), a desire that likely intensified as news of Christ's miracles spread, though the Lord had eluded him until now. Herod was also eager because he ‘hoped to see some miracle from Him’; had he truly believed in Christ as the authentic Miracle Worker, it is likely the Lord would have already fortified his faith. Yet this corrupt ruler, the executioner of the Baptist, probably regarded Jesus merely as a sorcerer capable of extraordinary tricks and aimed merely to satiate his curiosity. Such misguided and immoral aspirations were not fulfilled by the Lord. Herod sought to see miracles from Jesus not in faith, but for spectacle—much like audiences marvel at magicians performing trickery.
‘Proposed to Him many questions’: though the precise nature of these questions is not detailed by the Evangelist, they can be inferred from Herod Antipas’s known character and the fact that the Lord felt no obligation to respond. ‘For what need is there to answer him who asks not for teaching: what need is there to cast pearls before swine (Matt. 7:6)?’ Silence was deemed appropriate in such scenarios. Verbal engagement would bear no fruit for those who listened inattentively, bringing only greater condemnation upon them.
‘Accused strenuously’: the Jewish leaders escorted Christ from Pilate to Herod, closely monitoring Him to ensure they did not miss any opportunity to condemn Him. Thus, they accused the Lord vigorously before Herod, just as they had before Pilate. However, their efforts faltered once again; Herod, offended by the Lord’s refusal to perform miracles and reply to his inquiries, resorted to mocking and deriding Him. The specifics of this mockery are not detailed, but the Evangelist notes one act: he ‘clothed’ Jesus ‘in a bright’ garment and sent Him back to Pilate. The bright (actually white) clothing represented a Roman symbol of authority, often worn by those seeking recognition or honor. Hence, by adorning the Lord in such attire and sending Him back to Pilate, Herod ridiculed Him as a frivolous claimant to the Jewish throne, subtly communicating to Pilate that this so-called king was not worthy of death but merely mockery and scorn. Pilate clearly grasped this nuanced insult, as indicated by the subsequent narrative.
‘They became friends,’ etc.: the reasons for their prior animosity remain uncertain; it could stem from Pilate's harsh treatment of Galileans, subjects of Herod, as noted in Luke 13:1. Their newfound alliance was not due to shared hostility towards the Lord, as unlike the other rulers, they bore no personal enmity against Him. Instead, it was Pilate's courteous act of sending Jesus to Herod, recognizing Him as a Galilean, that mended their relationship.
The Sanhedrin sought to present Jesus’ case to Herod, the ruler of Galilee, asserting their charges against Him by claiming, “He stirred up the people, teaching in all Judea, from Galilee to this place” (Luke 23:5). The Sanhedrin's intentions aligned with Pilate's desire to avoid taking responsibility for the judgement of Jesus, leading Pilate to send Christ to Herod, who was in Jerusalem for the Passover celebration. Herod had long desired to meet Jesus, having heard much about Him, and, influenced by his guilt over the death of John the Baptist, he speculated that Jesus might be John risen from the dead. While he was skeptical, Herod was also very superstitious, hoping to see some miraculous act from Jesus. However, his hopes were left unfulfilled.
Christ remained silent before Herod, neither answering his inquiries nor responding to the Sanhedrin's accusations. Concluding that the Sanhedrin's charges were trivial and frustrated by Jesus' ongoing silence, Herod and his soldiers derided Him, dressing Him in a radiant robe and sending Him back to Pilate (Luke 23:11). In Roman practice, individuals aspiring for public office donned a light-colored robe, which came from the term candidus—meaning white—leading them to be known as candidates. By adorning Jesus with such a robe, Herod aimed to ridicule Him as a claimant to the throne. Yet, since candidates wore these garments as a representation of moral integrity and an untarnished conscience, the light attire placed upon Christ echoed the true moral purity of its wearer. Just as Caiaphas inadvertently acknowledged the redemptive significance of Christ's sacrifice, Herod, too, unwittingly recognized the flawless moral integrity of the Savior.
Herod Antipas, the tetrarch governing Galilee, unexpectedly found himself involved in the mission of Jesus due to Pilate's influence. Combining the cunning nature of a fox (Luke 13:32) with a frivolous lifestyle and a penchant for pleasure (Matthew 14:3, 6, 7), this descendant of the infamous Herod was always eager to prioritize his desires over his principles (Mark 6:20, 27). Throughout his extended rule over Galilee and Perea, he committed numerous wrongdoings (Luke 3:19), most notably the murder of John the Baptist, a holy prophet venerated by the crowds (Matthew 14:10; Mark 6:27), and ultimately fell from grace, dying in exile. Antipas had long been aware of Christ's name and deeds through the widespread chatter that reached his ears (Matthew 14:1; Mark 6:14; Luke 9:7).
In confusion, he asked, “Who is this man of whom I hear such things?” (Luke 9:9). He speculated that this miracle worker might be the resurrected John, whom he had slain (Matthew 14:2; Mark 6:14, 16), and sought an encounter to confirm his suspicions (Luke 9:9). The tetrarch quickly dismissed the once-revered prophet of Galilee from his mind until the presence of Jesus reignited his unfulfilled curiosity. Upon seeing Jesus, Herod was filled with joy, hoping to satisfy his inquisitive mind. He anticipated that the Lord would perform a miracle for him, but as Blessed Theophylact noted, his desire was not for belief but rather for mere entertainment, treating the Lord as if he were an entertainer showcasing marvelous feats. His wish to witness a miracle stemmed from a profound disbelief in God's power as displayed in Christ's salvation. Such satisfaction would bring no benefit and would rather reinforce his arrogance, leading only to doubt, scorn, and ridicule regarding God’s omnipotence. The All-Knowing One understood that a miracle would be inappropriate in this situation and, just as He had previously resisted the devil’s temptations at the start of His ministry (Matthew 4:4, 7), He chose not to indulge Herod's trivial curiosity at the conclusion of His earthly journey. Deceived in his hopes, Herod began to barrage Jesus with numerous questions; however, these were not inquiries driven by a desire for understanding, so the Lord remained silent.
The Lord stood before Herod without a word, and the Sanhedrin seized this silence as an opportunity to escalate their accusations against Him, intensifying their spiteful slander. They reiterated and amplified the complaints previously brought before Pilate, portraying Jesus as an instigator against authority and a threat to societal order. The malicious accusers hoped that their claims would be received by Herod with the appropriate gravitas, especially since just days before, the Pharisees had successfully engaged the Herodians, allies of the Galilean governor, in attempts to entrap Jesus in His words (Matthew 22:16). The negative perceptions surrounding Jesus among the ruler's followers could easily transfer to him, and the chief priests and scribes aimed to exacerbate this bias with their provocations. However, despite their efforts, Herod was unwilling to pursue accusations against the prisoner, whom he did not see as a criminal but rather as an unfortunate victim of envy and hostility. It puzzled him that this seemingly defenseless man did not seek his assistance or protection. Feeling insulted, Herod allowed his urge for vengeance to surface, humiliating the Lord and subjecting Him to ridicule by his soldiers. Jesus endured the mocking insults and harsh jests in silence, exemplifying the prophesied figure who, like a sheep led to be slaughtered, did not open His mouth (Isaiah 53:3, 7). Satisfied by the sight of such innocent derision, Herod clothed the Prisoner in a resplendent robe, sending Him back to Pilate. These garments were typically adorned by Romans in positions of esteem. Herod believed that, by dressing Jesus in this manner, he could communicate his view that Jesus bore no guilt deserving of death, regarding Him as a harmless pretender to the throne unworthy of condemnation. Pilate grasped the subtle implication behind Herod’s actions (Luke 23:15), which led to a newfound camaraderie between the two rulers, allowing them to move past their previous disputes and become allies.
Passages read together with this verse.
Greek text, 21 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS