8. Jesus before Herod

JESUS BEFORE HEROD

and it was insinuated that Jesus was only another dangerous demagogue kindling the flame of discontent there with Rome.^ The tragic action of Pilate in slaughtering a number of Galileans while offering their sacrifices was still fresh in men’s minds.^

Probably in these circumstances the Jewish fathers thought it was enough to say that Jesus was a Galilean stirring up the people to induce the governor to join with them in condemning Him. But somehow the case did not so appeal to his mind. He distrusted those fathers. He decided to send them with their Prisoner to Herod. But if by doing so he gained time and temporary relief, it was only to have them all returning to him, as we shall see, with their feelings of vindictiveness and their relentless persistency in the prosecution of Jesus unto His death increased and intensified by the delay.

Pilate was under no necessity to hand Jesus over to the jurisdiction of Herod. Even though he belonged to another province, the native of a subject state as Jesus was, not being a Roman citizen, might be tried and condemned by the

‘ “lie stirrcth up the people… beginning from Galilee”  (Luke 23:5). Professor G. A. Smith compares the relations of Jiulca and Galilee at this time to those existing between Enghmd and vScotland soon after the Union {Historical Geographi/ of the Holy Land, p. 423).

- Luke xiii. I.

FR03I THE GARDEN TO TEE CROSS

Roman governor within whose province he had been seized, without any claim to extradition other than one exgratia of the governor himself.

Yet it appears that the principle of forum delicti commissi — that is the rule of remitting prisoners to the governor within whose jurisdiction their alleged crimes were committed came to be more and more observed.^

It is to be noted that the Jewish fathers entered with the Prisoner and His Roman guard into the court of justice in Herod’s palace. They could not enter the Praetorium lest they should be defiled.

But this was the dwelling of one who could boast of Jewish descent, and who observed the Passover.^

They believed therefore they could be in Herod’s hall of judgment just as they might be in their own council. Yet when we compare Herod with Pilate we find that whatever difference there is, is in favour of the latter rather than the former. If Herod’s professions were Jewish, his practices were heathen. He did more to Romanize the Jews, and make them utterly pagan at heart than any Roman procurator could have done. His capital, Tiberias, which was on the western shore of the sea

^ Rein, Criminalrecht der R’dmer, p. 177.

- Josephus {Aniiq, XV3:5:3) tells us Herod was in the habit of coming up to the feasts.

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of Galilee, he aimed at making a Rome in miniature. There he erected theatres and baths, and a palace for himself, for, like his father, he was great in architecture if in nothing else; and there he gathered around him crowds of actors, singers, and jugglers. No Roman could have taken life less seriously, or have given himself more freely to sensuous indulgence and entertainment. Yet those Jewish priests and rabbis feared no contamination by being under the same roof with him, because like themselves he was ceremonially clean, and entitled to eat the Passover! And he was to be the judge of their Messiah!

Into the presence then of this petty king, with so discreditable a record, they brought Jesus to be tried.

They struggled to make their way with the throng into his court of justice. The place was not large, and it was soon filled. Herod came and took his seat on the throne of judgment. The courteous message of Pilate was delivered to him handing over the Man of Nazareth to his jurisdiction. Then the Prisoner was set before him. He stood with the marks of the suffering and humiliation He had already borne, wearing the chains they had anew bound upon Him after Pilate had dismissed Him; and Herod, like the chief priests, had no thought of sparing Him the indignity of continuing to endure them. i6i

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Tt was the first time He and Herod had met.

Yet it might have been otherwise. Herod was tetrarch of GaHlee. In the very country over which He ruled Jesus had been brought up.

There He had fulfilled the greater part of His ministry. There He had gathered round Him multitudes of people belonging to all classes, the rich and the poor, the nobleman and the peasant, the learned rabbi and the fisherman, the blameless Pharisee, and the woman that was a sinner. To these multitudes He had addressed His words of truth and life, and on their sick and suffering He had wrought those miracles which had spread His fame far and wide. Of Him Herod could not but have heard, and of His divine ministry and His mighty works he might have been a personal eye and ear witness if he had so chosen.

But he had not so chosen. Religion was not popular in his palace. Neither thc»se who taught it, nor those who lived it were after his liking.

A man more void of conscience, of all moral scruple, it would have been difficult to find. He was one of that worst class of men in those degenerate days who, while professing to follow Moses, laid themselves open to all the inroads of Gentile vice and superstition. For just as a merely

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nominal Christian, who sins against the Hght which the Gospel has brought him, can surpass even the heathen in his immoralities, and sink to a lower depth, so this nominal worshipper of Jehovah, who was a pagan at heart, outdid many of the heathen in vice and moral callousness. John the Baptist fell somehow into his hands. That prophet of the wilderness and preacher of repentance had the courage, as might be expected, to denounce him to his face for his sin in taking Herodias, his brother Philip’s wife. He was requited for his fidelity by being put into prison, where at length his execution was ordered to reward the dancing of the daughter of that shameless and heartless woman. ^

We are not surprised therefore that such a ruler had never before seen his most illustrious subject.

Nor need we wonder at the reception he gave Him. He was glad to see Him, just as he might have been to see any clever conjuror or popular impostor. He had no sense whatever of moral proportions. Moral considerations did not enter for a moment into his conception of the person or character of Jesus. He would have liked to see some miracle done by Him.^ He desired the Prisoner

‘ Matt. 14:3-12.

- Luke 23:8.

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to perform one in his presence, just as if Jesus had been some strolling magician, who would only be too glad to give some exhibition of His conjuring skill before a king, especially when it was likely to purchase a king’s favour, and escape from a dreadful death. The miracle would have been to Herod an entertainment, something to wile away a weary hour, and something to talk about to wondering lordly guests on banqueting days to come. But its moral significance would have had not the smallest interest or consequence for him. Like the thorough man of the world he was, he had lost the moral significance of his own life, and his spiritual vision was so blinded that Jesus even could stand before him, and he could see nothing of His exalted character or of His moral excellence.

Pitiful it is indeed, but at the same time deepty instructive to see Herod with Jesus as a prisoner standing before him for examination and judgment. Jesus hears his request for a miracle, and all the response He makes is to fix upon him that steady penetrating look, more telling than any speech. He had been prompt to answer every appeal made by the suffering, even the poorest among them, and to put forth His almighty power in healing and restoring them

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according to their faith. But for the man, so lost to all reverence for divine things that he could ask the exercise of divine power merely for his entertainment, and without the smallest sense of personal need, and that he could treat Him who was possessed of it as if He were no better than a master of the black art, Jesus could have nothing but a look of infinite pity.

Then we learn that Herod questioned with Him in many words but that He answered him nothing.^

Herod was not an ignorant man. He could talk about religion, though it had no real or vital place in his heart. With the questions of the day regarding it he was familiar. Very likely he had often discussed them with Sadducee and Pharisee, with priest and with rabbi. He was glad to have the opportunity of showing off, before the learned fathers in his presence, how much he knew of the law and the prophets and of the Christ who was expected. He did what he could to draw Jesus into a discusssion. He propounded question after question, and, being a voluble man, he talked at great length on the points he raised.

We have not a few like him iti our own day. A debate about religion is a diversion they enjoy, but ‘ I.iilco 23:9.

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religion is by no means a serious business with them.

They Hke to discuss doctrines. They overwhelm you with questions. They start no end of difficulties and objections. But they are not greatly concerned whether they are on the one side or the other.

The questions discussed have only a speculative interest for them; they do not touch their consciences or affect their conduct, and any floating impressions they have about them are not such as to induce them to be martyrs for their faith.

You would make the greatest mistake possible, were you to imagine that they would be won for the faith by any victory you might obtain over them in argument. You can but leave them to talk on and exhaust themselves, as Jesus did with Herod, now that He stood before him.

Herod is the only one of all His judges before whom Jesus is altogether silent. But what answer could He have for such an utter worldling? What can His gospel signify to one who sets its most glorious mysteries of divine truth and grace at nought, and counts them of far less importance than the last good dinner he ate, or the question of how that absolute trifle of a personal affair is to end next week? Jesus, so ready to open His lips in warning and entreaty where these were needed, and were likely to meet with some fitting

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response, is silent in presence of the man who, stained with the blood of the last of God’s prophets, is hastening on in his career of woe.

If the Baptist himself had been there would he have been silent? And was he not in some sense there?^ Was he not there in that very hour pleading with Herod, through the recollection of his martyred form, to beware of filling his cup of woe to overflowing by imbruing his hands in the blood of Jesus whose forerunner he was?

Jesus would doubtless have spoken had there been the slightest evidence of moral seriousness or of repentance on Herod’s part, had there been any readiness to listen and be saved. How hopeless the case of the man to whom Jesus w411 say nothing!

How awful is his case in whom no self-reflection, no enquiry, no remorse can be stirred! Yet such a depth of moral hopelessness appears possible even in this world. It seems to have been reached by Herod, who, however, at one time gave promise of better thmgs. No ice, they say, is so close and hard as that which forms upon the surface after a thaw has been. His heart had once been touched.

He had listened gladly at one time to the Baptist, and had done many things because of him.^ But

1 Matt. 14:2.

■^ Mark 6:20.

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heart-hardening had set in after that. Now Jesus can but keep silence before the mystery of evil he has become.

What a sight that is which presents itself in that judgment hall, one fitted to stir the most solemn reflection and the deepest pathos — Herod with all his moral sensibilities weakened or destroyed by long sinning against his better knowledge and better self, sitting on his royal beina and babbling about religion —while Jesus standing in his presence is mutely listening to him, and with those tender piercing eyes of His searching His judge through and through, if haply there might be even one moral chord within, which might be responsive to His divine touch, and searching all in vain! What an impressive warning that sight is to listen to the voice of Jesus while we may! That will be the most woeful of da3^s for a man when he hears only the babble of the world, and the attractions and the threatenings of the Gospel alike fail to touch him, and when Jesus can onl}’

look upon him in his frivolity and sin with an awful and ominous silence.

But the silence of Jesus unloosed the tongues of His accusers. “ The chief priests stood and vehemently accused Him.” ^ They had had their

^ Luke xxiii, 10.

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own experience already of Jesus’ silence. It had been more than they could endure. But they had succeeded in breaking it in their own council, and in moving Jesus to let fall words which they could use for His condemnation.^ Probably they hoped for a similar result now that they were in Herod’s judgment hall. If so, they were to be disappointed. One and another of them uttered their fierce accusations. The hall rang with their vehement outcries. But the Prisoner stood silent in their midst. It was the sublimest self-possession and self-control He thus revealed. It was not after the manner of men thus to be silent when groundless reproaches and calumnies were being hurled against Him, and thus to be patient and unmurmuring amid the storm of abuse and falsehood assailing Him. It was conduct worthy of the divine Man whom He claimed to be.

Herod could not understand the vehemence of the chief priests. He could not see why they should be so furious against this Galilean subject of his. Did they speak of Moses despised, the law violated, blasphemy uttered? What were these things to him? As to these offences alleged, were they not all his own? But he had no keen feeling

■^ Matt. 26:63, 64.

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or real concern about them. The frivolous, conscience-hardened tetrarch had a delight rather in provoking the vehemence of the priests by his air of proud indifference as to the whole affair. He v^ould not treat Jesus seriously, notwithstanding all their fierce protestations; nor would he give heed to the charges they were bringing against Him. He would not put himself to the trouble even of pronouncing a judgment with regard to Jesus. He had no desire to be burdened with the responsibility of the case. Jesus was Pilate’s prisoner, and His accusers were not Galileans but the leading rabbis and priests of Jerusalem. His case therefore seemed one for Jerusalem rather than for Tiberias. Then, like Pilate, he could find no fault in Him; and there was a mysteriousness, an otherworldliness about the Prisoner which was altogether distasteful and incomprehensible to his poor secularized or rather paganized mind.

Herod regarded Jesus even less seriously than the Roman governor had done. If he began in a spirit of irreverence by asking for a miracle as a sort of diversion to himself and his little court, he ended in a spirit equally frivolous and callous. He, with his men of war, as they are called — those who were attending upon him, and were meant to give the court some show 170

j:esus before hebol

of dignity and authority — set Jesus at nought.^

There was even a touch of malice mingled with the mockery. Very Hkely he resented the silence of Jesus, and that He would not so much as make answer to his request for an exhibition of His wonder-working power. At an}^ rate Herod went further than Pilate had as yet done. Though he could find in Him nothing worthy of death, he dared to put Him to shame. It was he who first taught Pilate how to turn the kingly claims of Jesus to ridicule. As he sat upon his chair of judgment he looked with undisguised satisfaction upon his soldiers making sport of Jesus, arraying Him in a gorgeous robe — a white robe, we are told, the emblem of Jewish royalty in mockery of His claims to be the heir of David’s throne ^ — and indulging in very rude play as pretended subjects before Him.

The attendants and men of war did what they could to amuse their frivolous master. They bowed the knee, and offered their feigned homage to Jesus as a puppet king. They excited the merriment of the crowd by their exaggerated imitations of the ways of courtiers before Him,

^ Luke xxiii. U

2 Geikie, Xi/

y3:2,

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mingling with these no doubt a good deal of rough handling and insulting rudeness. They thus set an example which was copied and carried to a still greater degree by Pilate’s soldiers afterwards, when they arrayed Him in a purple robe — the emblem of imperial majesty — and put a crown of thorns on His head, and a reed for a sceptre in His hand. Then when they had grown somewhat weary of their play, Herod bade them attend the Prisoner back to Pilate. Feeling that he could do nothing more with Him, and that there might be some diplomatic gain in returning the Prisoner as courteously as He had been sent, he gave instructions as he quitted the be77ta that this should be done. So with the mock raiment of royalty still on Him,^ and amid shouts of laughter Jesus was led from the court, and conducted, probably by the way He had come, back to the Praetorium.

Thus Herod did what so many have done with Jesus since. He mocked Him, made light of everything connected with Him, and then dismissed Him from his presence and from any serious thought on his part. Many have followed and are still following his example. In their hearts Jesus

^ It is not said that it was taken off, or that His own rainment was put on again. That is distinctly stated as Jesus goes forth bearing His cross. Mat. 27:31. Mark 15:20.

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is condemned, and there He is continually put to shame. Yet they utter no formal sentence against Him. They are willing that others should provide the cross, and be responsible for the violence, cruelty, and agony under which He dies.

Sometimes, to hear them speak, one might think they wished religion well, and that they were as far as possible from desiring to persecute it. But they set it at nought, as if worthy only of their contempt and derision. It is not a matter with which they are seriously concerned. If others assail it, it is no business of theirs to defend it. If it fares badly in the world, is despised and neglected, what is that to them? Like Herod they can even look on and enjoy the spectacle of Jesus being put to shame. They can find entertainment when religion is being turned into ridicule, and the sublimest things into comedy. Yet like Herod also they would rather not have the responsibility of Jesus’ death. They would prefer to roll over upon others, if possible, the odium of such a deed.

But they consent to His being crucified. They would willingly be rid of Him and His religion altogether. Christianity might perish from the earth, but, so long as their own secular interests and pleasures should be untouched, its loss and destruction would not excite their regret.

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The narrative of Jesus’ appearance before Herod doses with the significant statement, “And the same day Pilate and Herod were made friends together, for before they were at enmity between themselves.” ^ The evangelist says nothing as to how this enmity arose. We are left to infer from history otherwise what was its probable cause.

One circumstance that seems to throw some light upon it may be mentioned. Herod Agrippa I. and Herod Agrippa II. had both been treasurers of the Temple; it is probable therefore that Herod Antipas held the same office. In that case we can understand somewhat Herod’s estrangement from Pilate after the latter had seized the temple revenues to pay for bringing water into the city.^

But two such men could hardly be otherwise than at enmity. They ruled over people of the same race, who would have been better united under one government. There was plenty of scope for jealousy and suspicion between them; nor could long time elapse without something occurring, such as the circumstance referred to, or the slaughter

1 Luke 23:12.

- Josephus, B. I, II, IX, 4. There is a letter by the emperor Claudius extant appointing Agrippa II. to be keeper of the pontifical or high priestly vestments. This office carried with it that of manager of the temple and its revenues. When Fadus, the Roman governor, appropriated these offices, the Jews made an uprising in Avhich they were successful (Josephus, XX, I 2).

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of the Galileans/ to give rise to a rupture.

Two such unprincipled, ambitious, self-seeking, and intriguing rulers, within such near neighbourhood of each other as Caesarea and Tiberias, and meeting from time to time in Jerusalem, could hardly be expected to be long without some quarrel. Renan compares the situation not altogether inaptly to that of an arrogant and self-seeking English governor in India in his relations with a native prince in his neighbourhood, who has a kind of independence under the British protectorate, and who might naturally be supposed to be jealously watchful of the few rights and honours which are still left to him. It was strange indeed that between the Roman governor and the petty sovereign, or tetracch rather, of Galilee, Jesus at this time should have proved the peacemaker.^

The temporary agreement and friendship which Jesus brought about between them is deeply significant. It is first of all a striking tribute to the faultlessness of Jesus. Had Jesus been the

* Luke 13:1.

2 Weiss (Life of Christ, III, 351) thinks the reason why Herod would not seriously sit in judgment and pronounce sentence upon Jesus was that he would not allow himself to he surpassed in politeness by Pilate. His right to try his Galilean suhject had been admitted, and he was satisfied. He would not exercise the right, but he Mould show his courtesy and his confidence in Pilate by renouncing what had been so graciously accorded to him.

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malefactor He was falsely accused of being, had He been a Barabbas, for example, there would have been no diplomatic courtesies between the two rulers over His case. He would not have been sent from the bar of the one ruler to that of his hated rival. Pilate would have shown himself zealous enough for the vindication of law and order within the bounds of his own government. His pride, his affected zeal for his office as the representative of Caesar, would not have allowed him in such a case to surrender his functions as a judge to another. It was the innocence of Jesus, the impossibility of convicting Him of transgressing any law which perplexed Pilate. It was this that made him desirous of passing the responsibility of dealing with His case to another. It was the same with Herod. He could allow his men of war to mock Jesus and make cruel sport of Him; but regardless of morals though he was, he felt he could not condemn Him.

It is a fact, not without significance, that most of the adversaries of the Christian faith are agreed in paying their tribute of honour to the character of Jesus Christ. They are ready to admit that by no standard of justice or morality can He be condemned, and even that He does not come

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short of the highest requirements of goodness.

Neither His own conduct nor His reHgion contravenes any law worthy of the name. From the pages of scepticism some of the finest tributes to His matchless excellence might be gathered. He can still look round upon His adversaries and confidently ask, “ Which of you convicteth me of sin? “ ^ They are constrained to be silent; and it would seem as if the only thing they could do was to pass Him from their own bar of judgment to another, and try to veil their hostility under a cloak of sceptical or cynical indifference.

Further, the friendship of Pilate and Herod indicates another point in which worldly unbelieving men are agreed, and that is in rejecting Jesus.

It seems strange that they should be agreed in recognising His guiltlessness, and at the same time in wishing to have nothing to do with Him. His faultlessness should have won them over to His side. It should have impelled them to throw over Him the shield of their authority, and unite in resisting the violence and outrageous demands of the mob, with all the resources of power which as rulers they possessed. But they had no zeal for morals, no eye for true goodness and spiritual

^ John 8:46.

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excellence, and no love for such a character or cause as that of Jesus. It could hardly have been expected that they should.

Would we discover the point of harmony among the enemies of the religion of Jesus, we shall find it here. They are divided among themselves. In nothing are they absolutely at one but in their opposition to Jesus and to His demands upon their consciences and their lives. Like the witnesses against Him when He stood at the bar first of Caiaphas and then of Pilate, those who assail His truth are generally found to answer one another, and to destroy each other’s arguments and testimonies. Ask the indifferent and those living without God what fault they have to find with Jesus. Prosecute your inquiries, and you will discover that with them, it is His very faultlessness that is His greatest fault. Through every line and feature of His character they read the condemnation of their own. They see in Jesus one who lives only for righteousness and for God, and as they live for neither, the real voice of their hearts is, ” Away with Him.” To receive Jesus and to bear His yoke, would, with their unchanged hearts, be an intolerable burden. They are not sighing for any moral deliverance, for any real salvation from sin. What they are desirous of is

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rather that they should go on following the drift of their worldly desires and ambitions, only with less loss, disappointment and suffering to them selves than the working of sin usually brings.

They have no wish to talk with you either about the evils of sin, or about the beauties of holiness.

The truth is the crowning difficulty in the way of the acceptance of Christianity is the moral one — the aversion felt to such a character as that of Jesus is, and the want of any real desire, by any saving work whatever, to be brought into conformity with it. How men like Herod can become followers of Jesus is a problem very specially for the conquering grace of God.

What became ultimately of the patched up friendship between Pilate and Herod we are not informed.^ We know only that it had the effect at the time of strengthening and encouraging each other in their unworthy and alien attitude to Jesus. Pilate’s soldiers, as we shall see, surpassed

1 Within less than ten years from this time Herod Antipas came to his downfall. Josephus [AiUiq, XYIL, YII, 2) tells that after the death of Tiherius in ad38 he went to Rome to obtain for himself the title of king, but that instead he was sent into peii^etual banishment at Lyons. Eventually he went to Spain whither he was followed by Herodias— one of the few good things recorded of her—

and there he died (Josephus, R.I, II, IX, G). We may add here the testimony of the same JeM’ish historian {Aniiq, XVIH, V, o) that within a liundred years almost all the family of Herod the Great, notwithstanding their numerous marriages, were utterly destroyed.

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those of Herod in their cruel and insulting treatment of their Prisoner; and doubtless Herod’s treatment of Jesus prepared Pilate for breaking through every scruple, and giving up Jesus to the shameful scourge and the still more cruel and shameful cross. Their friendship meant enmity to Jesus; and the humiliation and woe endured upon Calvary reveal how terrible that enmity could be. But the words of the Psalmist, prophetic of their unholy alliance and of its ignominious and woeful result, are applicable to all combinations against Him. “ The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against His anointed, saying, ‘ Let us break their bands asunder, and cast away their cords from us.’ He that sitteth in the heavens shall laugh. The Lord shall have them in derision. Then shall He speak to them in His wrath, and vex them in His sore displeasure.”^

^ Psulm 2:2-5.

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BAR.

From the court of Herod Antipas Jesus was now led back to the Praetorium. The tetrarch of GaHlee had not been able to condemn Him; but with his men of war he had set Him at nought and covered Him with ridicule. Jesus, in his view, was not to be taken seriously. He was but a harmless visionary, against whom nothing criminal could be proved, and whose claims to be a king or to be divine were worthy only of being laughed at. He was to be treated as a fool.

This was the shame now put upon Jesus, that through the streets of the city He was compelled to walk wearing the mock raiment of a king in the midst of a jeering crowd. ^ A lamentable spectacle indeed was that hilarious mob, and the Son of God so apparelled, moving on meekly and silently, the object of taunt and insult on every

* Luke 23:11.

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side — a sight to make angels weep. Even had Jesus been a criminal, it was a disgrace to justice and to humanity that He should be so treated for the entertainment of the multitude. It could not but have the effect of preventing the people from considering the claims of Jesus seriously. By this pitiful exhibition before their eyes they were being prepared for their final rejection of Him.

Their hilarity now was soon to be changed into bitter reviling. Their jeers and laughter were to lead before long to their frenzied outcries in answer to the appeals of Pilate, “ Away with Him, crucify Him.” Those who can go so far as to ridicule religion must have a deep and even passionate hatred of it within their hearts. They are on the way to “crucify the Son of God afresh, and to put Him to an open shame” (Heb. 6:6).

Pilate was doubtless waiting, with some interest and anxiety, the issue of the proceedings in Herod’s court of justice. He was in readiness for the company when they returned. He came forth from his palace and took his seat as before on the Gabbatha or Pavement. The scene of the former trial repeated itself. The Prisoner again stood before him. But the raiment which was put on in mockery was taken off, so also were the chains with which He was bound. Fetters

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