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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 22:63–71. His two-level outline is real structure in the source text, so it is rendered as structure.
We are here told, as before in the other gospels,
I.How our Lord Jesus was abused by the servants of the high priest.
The abjects, the rude and barbarous servants, gathered themselves together against him. They that held Jesus, that had him in custody till the court sat, they mocked him, and smote him (Luk 22:63), they would not allow him to repose himself one minute, though he had had no sleep all night, nor to compose himself, though he was hurried to his trial, and no time given him to prepare for it. They made sport with him: this sorrowful night to him shall be a merry night to them; and the blessed Jesus, like Samson, is made the fool in the play. They hood-winked him, and then, according to the common play that young people have among them, they struck him on the face, and continued to do so till he named the person that smote him (Luk 22:64), intending hereby an affront to his prophetical office, and that knowledge of secret things which he was said to have. We are not told that he said any thing, but bore every thing; hell was let loose, and he suffered it to do its worst. A greater indignity could not be done to the blessed Jesus, yet this was but one instance of many; for many other things blasphemously spoke they against him, Luk 22:65. They that condemned him for a blasphemer were themselves the vilest blasphemers that ever were.
II.How he was accused and condemned by the great sanhedrim, consisting of the elders of the people, the chief priests, and the scribes, who were all up betimes, and got together as soon as it was day, about five of the clock in the morning, to prosecute this matter. They were working this evil upon their beds, and, as soon as ever the morning was light, practised it, Mic 2:1. They would not have been up so early for any good work. It is but a short account that we have here of his trial in the ecclesiastical court.
1.They ask him, Art thou the Christ? He was generally believed by his followers to be the Christ, but they could not prove it upon him that he had ever said so totidem verbis - in so many words, and therefore urge him to own it to them, Luk 22:67. If they had asked him this question with a willingness to admit that he was the Christ, and to receive him accordingly if he could give sufficient proof of his being so, it had been well, and might have been for ever well with them; but they asked it with a resolution not to believe him, but a design to ensnare him.
2.He justly complained of their unfair and unjust usage of him, Luk 22:67, Luk 22:68. They all, as Jews, professed to expect the Messiah, and to expect him at this time. No other appeared, or had appeared, that pretended to be the Messiah. He had no competitor, nor was he likely to have any. He had given amazing proofs of a divine power going along with him, which made his claims very well worthy of a free and impartial enquiry. It had been but just for these leaders of the people to have taken him into their council, and examined him there as a candidate for the messiahship, not at the bar as a criminal. "But," saith he, (1.) "If I tell you that I am the Christ, and give you ever such convincing proofs of it, you are resolved that you will not believe. Why should the cause be brought on before you who have already prejudged it, and are resolved, right or wrong, to run it down, and to condemn it?" (2.) "If I ask you what you have to object against the proofs I produce, you will not answer me." Here he refers to their silence when he put a question to them, which would have led them to own his authority, Luk 20:5-7. They were neither fair judges, nor fair disputants; but, when they were pinched with an argument, would rather be silent than own their conviction: "You will neither answer me nor let me go; if I be not the Christ, you ought to answer the arguments with which I prove that I am; if I be, you ought to let me go; but you will do neither."
3.He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not now admit the proof of it, to their conviction (Luk 22:69): "Hereafter shall the Son of man sit, and be seen to sit, on the right hand of the power of God, and then you will not need to ask whether he be the Christ or no."
4.Hence they inferred that he set up himself as the Son of God, and asked him whether he were so or no (Luk 22:70): Art thou then the Son of God? He called himself the Son of man, referring to Daniel's vision of the Son of man that came near before the Ancient of days, Dan 7:13, Dan 7:14. But they understood so much as to know that if he was that Son of man, he was also the Son of God. And art thou so? By this it appears to have been the faith of the Jewish church that the Messiah should be both Son of man and Son of God.
5.He owns himself to be the Son of God: Ye say that I am; that is, "I am, as ye say." Compare Mar 14:62. Jesus said, I am. This confirms Christ's testimony concerning himself, that he was the Son of God, that he stood to it, when he knew he should suffer for standing to it.
6.Upon this they ground his condemnation (Luk 22:71): What need we any further witness? It was true, they needed not any further witness to prove that he said he was the Son of God, they had it from his own mouth; but did they not need proof that he was not so, before they condemned him as a blasphemer for saying that he was so? Had they no apprehension that it was possible he might be so, and then what horrid guilt they should bring upon themselves in putting him to death? No, they know not, neither will they understand. They cannot think it possible that he should be the Messiah, though ever so evidently clothed with divine power and grace, if he appear not, as they expect, in worldly pomp and grandeur. Their eyes being blinded with the admiration of that, they rush on in this dangerous prosecution, as the horse into the battle.
Historical interpretation
Seven Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Lord had rather prove Himself a King than call Himself one, that they might have no excuse for condemning Him, when they confess the truth of that which they lay against Him. It follows, And he said, Ye say that I am.
Jesus, the Lord of heaven and earth, sustains and suffers the mockings of the ungodly, giving us an example of patience.
(de Con. Ev. lib. iii. c. 7.) The temptation of Peter which took place between the mockings of our Lord is not related by all the Evangelists in the same order. For Matthew and Mark first mention those, then Peter's temptation; but Luke has first described the temptations of Peter, then the mockings of our Lord, saying, And the men that held Jesus mocked him, &c.
"Now the men who were holding Jesus mocked him and beat him; they also blindfolded him and asked him, 'Prophesy! Who is it that struck you?' " "When he was reviled, he did not revile in return; when he suffered, he did not threaten; but he trusted to him who judges justly." We should say what the holy prophets said about certain men, "Be appalled, O heavens, at this, be shocked, be utterly desolate, says the Lord." He is the Lord of earth and heaven, the Creator and Architect of all, the King of kings and Lord of lords. He is of surpassing greatness in glory and majesty, the foundation of everything, and that in which all things exist and remain. All things exist in him. He is the breath of all the holy spirits in heaven. This One is despised as one of us, patiently endures beatings, and submits to the ridicule of the wicked. He offers himself to us as a perfect pattern of patience. He rather reveals the incomparable greatness of his godlike gentleness.
Perhaps even Christ endures this to rebuke our minds' weakness and to show that human things fall as far below the divine excellencies as our nature is inferior to his. We of earth, mere corruption and ashes, immediately attack those who would disturb us, as we have a heart full of fierceness like savage beasts. He, who in nature and glory transcends the limits of our understanding and our powers of speech, patiently endured those officers when they not only mocked but also hit him. It says, "Now the men who were holding Jesus mocked him and beat him; they also blindfolded him and asked him, 'Prophesy! Who is it that struck you?' " They ridicule, as if he were some ignorant person, him who is the giver of all knowledge and even sees what is hidden within us. He has somewhere said by one of the holy prophets, "Who is this that darkens counsel by words without knowledge?" He who tries hearts and minds and is the giver of all prophecy, how could he not know who hit him? As Christ said, "Darkness has blinded their eyes, and their minds are blinded." One may say of them, "Woe to them that are drunk, but not with wine! Their vine is of the vine of Sodom and of Gomorrah."
And the men who held Him mocked Him, beating Him, and blindfolded Him, and struck His face. The prophecy is fulfilled that says: "With a rod they strike the judge of Israel on the cheek" (Micah 5). But He who was struck then by the blows of the Jews is also struck now by the blasphemies of false Christians. But they blindfolded Him, not so that He would not see their wickedness, but to hide His own face from them as they once did to Moses. For if they believed Moses, they might perhaps have believed in the Lord as well. But this veil remains over their hearts to this day, not revealed to them, but taken away from us who believe in Christ. For not in vain, at His death, was the temple veil torn in two.
They wished not for truth, but were contriving calumny. Because they expected that Christ would come only as man, of the root of David, they sought this of Him, that if He should say, "I am the Christ," they might falsely accuse Him of claiming to Himself the kingly power.
For He had often declared Himself to be the Christ; as when he said, l and my Father are one, (John 10:30.) and other such like things. And if I also ask you, ye will not answer me. For He had asked them how they said Christ was the Son of David, whereas David in the Spirit called Him his Lord. But they wished neither to believe His words nor to answer His questions. However, because they sought to accuse falsely the seed of David, they hear something still farther; as it follows, Hereafter shall the Son of man sit on the right hand of the power of God.
They understood that He called Himself the Son of God in these words, The Son of man shall sit on the right hand of the power of God.
Likewise the Lord of prophets is derided as a false prophet. It follows, And they blindfolded him. This they did as a dishonour to Him who wished to be accounted by the people as a prophet. But He who was struck with the blows of the Jews, is struck also now by the blasphemies of false Christians. And they blindfolded Him, not that He should not see their wickedness, but that they might hide His face from them. But heretics, and Jews, and wicked Catholics, provoke Him with their vile actions, as it were mocking Him, saying, Who smote thee? while they flatter themselves that their evil thoughts and works of darkness are not known by Him.
He knew the secrets of their hearts, that they who had not believed His works would much less believe His words. Hence it follows, And he said unto them, If I tell you, ye will not believe, &c.
As if he said, There is no time left to you any longer for discourses and teaching, but hereafter shall be the time of judgment, when ye shall see Me, the Son of man, sitting on the right hand of the power of God.
When then they heard this, they ought to have been afraid, but after these words they are the more frantic; as it follows, All said, &c.
Whereby it is manifest, that the disobedient reap no advantage, when the more secret mysteries are revealed to them, but rather incur the heavier punishment. Wherefore such things ought to be concealed from them.
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Summary
Luke 22:63 captures a profoundly disturbing moment in Jesus' passion narrative, immediately following His arrest, where the men holding Him subjected Him to cruel mockery and physical violence. This verse serves as a stark prelude to the official trials and crucifixion, highlighting the intense human depravity and spiritual hostility directed at the Son of God, while simultaneously underscoring Jesus' unwavering resolve and silent endurance in fulfilling His redemptive mission.
Context
Literary Context
This verse is situated at a critical juncture in Luke's Gospel, specifically within the account of Jesus' arrest and initial detainment. It immediately follows the betrayal by Judas in the Garden of Gethsemane and Peter's rash act of cutting off the ear of the high priest's servant, which Jesus miraculously healed. The narrative then shifts from the spiritual agony of Gethsemane and the initial act of arrest to the physical and emotional abuse Jesus begins to endure at the hands of His captors. This informal torment precedes the formal interrogations by the Sanhedrin, Pilate, and Herod, setting a grim tone for the escalating suffering that culminates in His crucifixion. It emphasizes that Jesus' passion began not just on the cross, but from the moment of His apprehension.
Historical & Cultural Context
The abuse depicted in Luke 22:63 occurred in the interim period between Jesus' arrest and His formal trial before the Sanhedrin, likely within the high priest's residence. Such informal abuse of prisoners, particularly those deemed enemies of the state or religious blasphemers, was not uncommon in the Roman-occupied Jewish world. Temple guards, often zealous in their duties, might have felt justified in inflicting preliminary punishment or humiliation on someone they perceived as a threat or a false prophet. The setting, the high priest's house, underscores the religious establishment's complicity and active role in Jesus' suffering, as these were not Roman soldiers but Jewish temple authorities and their agents. This period of the Passover festival also heightened religious and political tensions in Jerusalem, making it a volatile environment for any perceived challenge to authority.
Key Themes
Luke 22:63 powerfully contributes to several overarching themes in the Gospel. Firstly, it vividly portrays the Suffering of Christ, emphasizing that His path to redemption involved not only the cross but also profound humiliation and physical abuse from the very outset of His captivity. This suffering is presented as a necessary fulfillment of Old Testament prophecy concerning the Messiah, particularly the Suffering Servant passages in Isaiah. Secondly, the verse highlights Human Depravity and Rejection, showcasing the extent of humanity's sinfulness and the deep-seated animosity towards God's Son. The mockery and violence are acts of profound disrespect and contempt, demonstrating a rejection of divine truth and love. Lastly, it underscores Jesus' Humility and Endurance. Despite being God incarnate, Jesus does not retaliate or defend Himself, echoing the prophetic words that the suffering servant would not open his mouth. His silent endurance in the face of such injustice is a powerful testament to His unwavering commitment to His Father's will and His mission to save humanity.
Exposition and Analysis
Key Word Analysis
This verb implies more than simply "holding"; it suggests a forceful restraint, a compression, or even a pre-occupation. In this context, it conveys that the men had Jesus firmly in their grasp, exercising complete control over Him. It speaks to His state of being utterly at the mercy of His captors, unable to resist or escape.
Derived from "en" (in) and "paizō" (to play), this word means to "play with," "make sport of," or "ridicule." It denotes not just verbal taunts but a sadistic pleasure in humiliating Jesus, treating Him as an object of scorn and entertainment. This was a common form of abuse for prisoners, designed to strip them of dignity and break their spirit.
A primary verb, dérō literally means "to flay" or "to skin," and by implication, "to scourge" or "to thrash." This is not a gentle slap but implies a harsh, violent beating, often with fists or an open hand, indicating significant physical pain and indignity. It suggests a brutal, sustained assault rather than a casual strike.
Verse Breakdown
"And the men that held Jesus"
This clause identifies the perpetrators as "the men" who had taken physical custody of Jesus. The phrasing emphasizes their control over Him, setting the stage for the abuse that follows. It highlights the stark power imbalance and Jesus' vulnerability.
"mocked him"
This describes the verbal and non-verbal ridicule directed at Jesus. It goes beyond mere insults, implying derision, contempt, and the intent to humiliate Him publicly and personally. This mockery was designed to degrade His person and undermine any claims to divine authority.
"and smote him."
This final clause details the physical violence Jesus endured. The act of "smiting" indicates a severe beating, inflicting pain and injury. Coupled with the mockery, it reveals a comprehensive assault on Jesus' dignity and physical well-being, marking the beginning of His intense suffering.
Literary Devices
Luke 22:63 employs several powerful literary devices. Foreshadowing is prominent, as this initial abuse anticipates the greater suffering Jesus will endure during His trials, scourging, and crucifixion. It sets a grim tone for the escalating violence of the passion narrative. There is also profound Irony in the scene: the very Son of God, the King of kings, is held captive and mocked by mere mortals. Those who claim to uphold God's law are the ones inflicting lawless violence upon the innocent. Furthermore, the verse evokes Pathos, drawing the reader's sympathy for Jesus as He silently endures unmerited abuse. The stark contrast between His divine nature and His human vulnerability in this moment of suffering is deeply moving. The brevity and directness of the description also contribute to its impact, making the scene stark and memorable.
Theological and Thematic Connections
This verse is a crucial theological link in the chain of Christ's redemptive work, demonstrating that His suffering for humanity began long before the cross itself. It underscores the depth of the humiliation and pain He willingly embraced, not as a victim of circumstance, but as the sovereign Son fulfilling His Father's will. The abuse Jesus endured here, both verbal and physical, highlights the radical nature of His self-emptying (kenosis) and His solidarity with suffering humanity. It reveals the profound spiritual battle at play, where the forces of darkness, operating through human agents, sought to discredit and destroy the light of the world, yet ultimately served God's sovereign plan for atonement.
Reflection and Application
Luke 22:63 calls us to a deeper contemplation of the immense cost of our salvation and the profound love that motivated Jesus to endure such indignity. It reminds us that our redemption was secured not just by the final act on the cross, but by every blow, every taunt, and every moment of suffering Jesus willingly absorbed. For believers, this verse offers a powerful model for how to respond to injustice and persecution: with patient endurance, humility, and unwavering commitment to God's will, rather than retaliation. It challenges us to identify with Christ's suffering, understanding that following Him may involve enduring hardship for the sake of righteousness. Ultimately, it strengthens our faith by revealing the depth of Christ's sacrifice, compelling us to live lives of gratitude, obedience, and courageous witness in a world that often rejects divine truth.
Questions for Reflection
FAQ
Why did Jesus endure such abuse without retaliation or defense?
Jesus' silent endurance in Luke 22:63, and throughout His passion, was a deliberate and essential part of His divine mission. Firstly, it fulfilled Old Testament prophecies, particularly those concerning the Suffering Servant in Isaiah, who would be led like a lamb to slaughter and not open His mouth. Secondly, His non-retaliation demonstrated His perfect obedience to the Father's will, accepting the cup of suffering that was necessary for the redemption of humanity (Luke 22:42). Thirdly, it served as a powerful example of humility, grace, and patient endurance for His followers, teaching them to respond to evil with love and forgiveness rather than vengeance (1 Peter 2:21-23). His suffering was not a sign of weakness, but of divine strength and unwavering commitment to His atoning purpose.
Christ-Centered Fulfillment
Luke 22:63 finds its profound Christ-centered fulfillment in revealing the very nature of God's redemptive plan through the Suffering Servant. The mockery and physical abuse Jesus endures here are not random acts of cruelty but are integral to His identity as the Lamb of God who takes away the sin of the world. This early suffering foreshadows the ultimate sacrifice on the cross, demonstrating that Jesus willingly embraced the full spectrum of human pain and humiliation to secure our salvation. He is the true Passover Lamb, whose blood atones for sin, and His silent endurance echoes the prophetic words of Isaiah 53, where the righteous servant suffers unjustly for the transgressions of others. In His willingness to be mocked and smitten, Jesus perfectly embodies the humility described in Philippians 2:8, emptying Himself and becoming obedient to death, even death on a cross. This moment in Luke is a powerful reminder that our Lord's victory over sin and death was achieved not through power and might, but through profound suffering, a suffering He bore for us, making Him our sympathetic High Priest who can sympathize with our weaknesses.