Jesus Before Pilate Again the Second Time
Jesus at Herod's Court, by Duccio, c. 1310.
Jesus at Herod's court refers to an episode in the New Testament which describes Jesus existence sent to Herod Antipas in Jerusalem, prior to his crucifixion.[1] This episode is described in the Gospel of Luke (23:vii–15).[ii] [iii] [4] [v]
Biblical narrative [edit]
In the Gospel of Luke, after the Sanhedrin trial of Jesus, the Court elders ask Pontius Pilate to judge and condemn Jesus in Luke 23:2, accusing Jesus of making false claims of beingness a king. While questioning Jesus about the claim of being the Rex of the Jews, Pilate realizes that Jesus is a Galilean and therefore nether Herod's jurisdiction. Since Herod already happened to exist in Jerusalem at that time, Pilate decides to send Jesus to Herod to exist tried.[1] [six]
Herod Antipas (the same man who had previously ordered the decease of John the Baptist and, according to some Pharisees, had plotted to take Jesus killed every bit well) had wanted to see Jesus for a long time, hoping to notice one of the miracles of Jesus.[vi] However, Jesus says nothing in response to Herod'south questions, or the vehement accusations of the chief priests and the scribes.[ citation needed ]
Herod and his soldiers mock Jesus, put a gorgeous robe on him, as the Rex of the Jews, and send him back to Pilate. That day, Herod and Pilate, who had previously been enemies, go friends.[seven] [1]
The Gospel of Luke does not state that Herod did non condemn Jesus, and instead attributes that determination to Pilate who then calls together the Court elders, and says to them:[six]
"I having examined him before you, found no fault in this man touching those things whereof ye accuse him: no, nor even so Herod: for he sent him back unto u.s.; and behold, zippo worthy of death hath been done by him."[8]
After farther conversations between Pilate and the Courtroom elders, Jesus is sent to be crucified on Calvary.[1]
Christology [edit]
This statement by Pilate that Herod found no fault in Jesus is the 2d of the three declarations he makes about the innocence of Jesus in Luke'due south Gospel, (the starting time being in 23:4 and the tertiary in 23:22) and builds on the "Christology of innocence" present in that Gospel.[nine] [10] [eleven] In the narrative that follows this episode, other people beside Pilate and Herod also find no fault in Jesus.[10] In 23:41 1 of the two thieves crucified next to Jesus too states Jesus' innocence, while in 23:47 the Roman centurion says: "Certainly this was a righteous man."[11] [x] The centurion's characterization illustrates the Christological focus of Luke on innocence (which started in the courts of Pilate and Herod), in contrast to Matthew 27:54 and Marker fifteen:39 in which the centurion states: "Truly this man was the Son of God", emphasizing Jesus' divinity.[11]
John Calvin considered the lack of response from Jesus to the questions posed by Herod, his silence in the face of the accusations made by the Jewish elders, and the minimal conversation with Pilate after his return from Herod equally an element of the "agent Christology" of the crucifixion.[12] [thirteen] Calvin stated that Jesus could accept argued for his innocence, simply instead remained more often than not quiet and willingly submitted to his crucifixion in obedience to the will of the Father, for he knew his part equally the "willing Lamb of God".[12] [13] The "agent Christology" reinforced in Herod's court builds on the prediction by Jesus in Luke eighteen:32 that he shall be: "delivered upwardly unto the Gentiles, and shall be mocked, and shamefully treated."[11] In Herod's court, Luke continues to emphasize Jesus' role non as an "unwilling sacrifice" but as a willing "agent and servant" of God who submitted to the volition of the Father.[14] [eleven]
See besides [edit]
- Chronology of Jesus
- Pilate's court
- Passion (Christianity)
References [edit]
- ^ a b c d New Attestation History by Richard L. Niswonger 1992 ISBN 0-310-31201-nine page 172
- ^ The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa 2005 ISBN 1-931018-31-six folio 181
- ^ The Gospel according to Luke by Michael Patella 2005 ISBN 0-8146-2862-1 page 16
- ^ Luke: The Gospel of Amazement by Michael Card 2011 ISBN 978-0-8308-3835-6 page 251
- ^ "Bible Report Workshop - Lesson 228" (PDF). Archived from the original (PDF) on 2016-03-03. Retrieved 2011-04-06 .
- ^ a b c Pontius Pilate: portraits of a Roman governor by Warren Carter 2003 ISBN 978-0-8146-5113-1 pages 120-121
- ^ Luke 23:12
- ^ Luke 23:13–15
- ^ The character and purpose of Luke'due south christology past Douglas Buckwalter 1996 ISBN 0-521-56180-9 pages 109-111
- ^ a b c Early narrative Christology: the Lord in the Gospel of Luke by Christopher Kavin Rowe 2006 ISBN iii-11-018995-X folio 183
- ^ a b c d due east Luke's presentation of Jesus: a christology by Robert F. O'Toole 2004 ISBN 88-7653-625-6 pages 96-101
- ^ a b The Reading and Preaching of the Scriptures by Hughes Oliphant Old 2002 ISBN 0-8028-4775-vii folio 125
- ^ a b Calvin's Christology past Stephen Edmondson 2004 ISBN 0-521-54154-9 page 91
- ^ Holiness and ecclesiology in the New Attestation by Kent E. Brower, Andy Johnson 2007 ISBN 0-8028-4560-6 folio 115
Source: https://en.wikipedia.org/wiki/Jesus_at_Herod%27s_court
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