Luke 23:9 - Printer Friendly

What does Luke 23:9 mean?

ESV: So he questioned him at some length, but he made no answer.

NIV: He plied him with many questions, but Jesus gave him no answer.

NASB: And he questioned Him at some length; but He offered him no answer at all.

CSB: So he kept asking him questions, but Jesus did not answer him.

NLT: He asked Jesus question after question, but Jesus refused to answer.

KJV: Then he questioned with him in many words; but he answered him nothing.

NKJV: Then he questioned Him with many words, but He answered him nothing.

Verse Commentary:

Jewish religious leaders insist Jesus deserves death for a crime against Rome. Pilate knows they're lying (Matthew 27:18). But he's on good terms with the high priest Caiaphas; he keeps him installed as high priest for almost twenty years. He doesn't want to antagonize the Sanhedrin, which is far more a threat to civic peace than Jesus. So, he tries to find an out (Luke 23:1–5).

Herod the Great and his descendants who remain in Jewish territory are Edomite and Arabic. But culturally and religiously, they're Jewish, at least nominally. That means Herod Antipas, the tetrarch of Galilee, is in Jerusalem to celebrate Passover. When Pilate learns from the Jewish leaders that Jesus is from Galilee, he sends Jesus to the highest-ranking "Jew" in the city (Luke 23:6–7).

Antipas is elated. He has heard about Jesus and even worried that Jesus is John the Baptist raised from the dead (Mark 6:14–16). He both wants to kill Jesus (Luke 13:31) and see what is causing so much commotion. He's hoping to witness some of the miracles people have been claiming Jesus performs (Luke 23:8).

Antipas spends a significant amount of time questioning Jesus, but he's disappointed. Jesus won't perform for him. He won't even speak. In that way, Jesus is fulfilling part of the prophecy of the Suffering Servant:

He was oppressed, and he was afflicted,
yet he opened not his mouth;
like a lamb that is led to the slaughter,
and like a sheep that before its shearers is silent,
so he opened not his mouth (Isaiah 53:7).

Scholars speculate that Jesus refuses to speak to Antipas because Pilate has already called Him innocent (Luke 23:4). That would make further questioning a sign that the trial is unjust. But a pattern in the Gospels reveals something additional.

Jesus speaks to identify Himself. When Jesus is before the chief priests, scribes, and elders, He identifies Himself as the Christ, the Son of God (Matthew 26:63–64; Mark 14:61–62; Luke 22:67–70). In the same way, Jesus says enough to let Pilate know that He is king but He is not a threat (Matthew 27:11–12; Mark 15:2–5; Luke 23:3; John 18:33–38; 19:8–11).

Yet Jesus never defends Himself against specific charges, either to the Jewish leaders (Matthew 26:62–63; Mark 14:60–61) or to Pilate (Matthew 27:12–14; Mark 15:3–5). However, He is willing to point out that His accusers are cowards without a case (John 18:20–23).

Jesus' trial before Antipas is consistent with this. Antipas is questioning Him, but they're not having a serious and private conversation. The religious leaders of Jerusalem are right there, slandering Him (Luke 23:10). Jesus does not defend Himself against the charges the Jewish leaders make. He doesn't even open His mouth. He could make an exceptionally good case for His innocence, but He must go to the cross.

Jesus knows Antipas is a "fox" (Luke 13:32), and that interacting with him would be a waste of time.

In Luke 23:6–12, Pilate discovers Jesus is from Galilee. So, he sends Him to Herod Antipas who is also in Jerusalem. The Sanhedrin charged Jesus with crimes which Pilate thinks are meaningless. Pilate hopes Antipas can uncover the truth (Luke 23:1–5). Antipas is delighted to have a chance to speak with Jesus. But he becomes disappointed when Jesus refuses to speak—even as council members shout their accusations. Antipas returns Jesus to Pilate, and the two become fast friends, although Pilate still has the Sanhedrin to deal with. Luke is the only gospel writer to include Jesus' trial before Antipas.

Chapter Summary:

Luke 23 records the remaining trials, death, and burial of Jesus Christ. He is examined by the Roman governor and the local appointed King, neither of whom are interested in passing a death sentence. Local religious leaders incite the crowd, pressuring the governor, Pilate, to authorize crucifixion. Jesus accepts the faith of another condemned man and dies. Joseph of Arimathea asks for Jesus body and buries it in a tomb cut from rock.

Chapter Context:

Luke 23 records Jesus' civil trials, crucifixion, and burial. The members of the Sanhedrin have put Jesus through three trials in their attempt to convince Pilate He's a threat (Luke 22:47–71). Their case is weak, but their political influence is powerful enough to force Pilate's hand. Jesus is executed. Three days after Joseph of Arimathea buries Jesus, Jesus reappears on the road to Emmaus where He explains Messianic prophecies in Jewish Scriptures. After spending time with His followers, Jesus ascends into heaven (Luke 24) and the disciples build the church (Acts).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.

Accessed 12/3/2024 12:45:12 PM