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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
5 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.
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 22:65 vividly portrays the intense and prolonged verbal abuse Jesus endured at the hands of His captors following His arrest and initial questioning by the Sanhedrin. This verse, following physical assaults and mockery, highlights the depth of human depravity directed against the Son of God, underscoring the comprehensive nature of His suffering—physical, emotional, and spiritual—as a crucial part of His redemptive work.
Context
Literary Context
Luke 22:65 immediately follows a detailed account of Jesus' physical abuse and mockery by "the men who held Jesus" (Luke 22:63-64). This period of intense suffering occurs in the dead of night, after Peter's poignant denial of Christ, which Jesus had foretold (Luke 22:61-62). The narrative shifts from the formal, albeit illegal, questioning by the Sanhedrin to an informal, gratuitous display of contempt. The phrase "many other things" suggests a sustained barrage of insults and vilification, emphasizing the relentless nature of the torment Jesus faced in His profound isolation before His formal trial.
Historical & Cultural Context
The events of Luke 22:65 unfold during the Passover week, a time of heightened religious and political tension in Jerusalem. The Sanhedrin, the supreme Jewish judicial body, was conducting an illegal night trial, violating several of their own procedural laws, which typically prohibited capital cases from being tried at night or during a feast. The verbal abuse and blasphemous accusations reflect the deep-seated animosity of the Jewish authorities towards Jesus, whom they perceived as a dangerous revolutionary and a blasphemer for claiming divine authority. Public humiliation and verbal assault were common forms of degradation in the ancient world, designed to strip an individual of their dignity and authority, particularly before a public execution.
Key Themes
This verse contributes significantly to several overarching themes in Luke's Gospel and biblical theology. It powerfully illustrates the depth of human depravity and rebellion against God, as the Son of God is subjected to the most vile forms of verbal assault. It underscores the suffering of the Messiah, fulfilling Old Testament prophecies of a suffering servant who would be despised and rejected (Isaiah 53:3). The irony is palpable: those who would later accuse Jesus of blasphemy (Luke 22:70-71) are themselves engaging in true blasphemy by reviling the Son of God. Furthermore, Jesus' silent endurance in the face of such abuse highlights His perfect obedience and commitment to His redemptive mission, echoing the themes found throughout the passion narratives.
Exposition and Analysis
Key Word Analysis
This word indicates a significant quantity or extent. In this context, it emphasizes that the verbal abuse was not merely a few isolated remarks but a sustained, abundant, and relentless barrage of insults. It speaks to the sheer volume and continuous nature of the blasphemous words hurled at Jesus.
Signifies distinct or different things. Combined with "many," it suggests that the verbal abuse went beyond the specific demands for prophecy mentioned in the preceding verses, encompassing a wide variety of additional, distinct insults and revilement. This implies a comprehensive and varied assault on Jesus' character and claims.
This verb means "to vilify" or "to speak impiously." It describes speech that is not only insulting and abusive but also sacrilegious, irreverent, and defamatory, particularly against God or sacred things. Here, it highlights the profound spiritual offense of their words, as they were directed against the very Son of God, treating Him with utter contempt as a charlatan or false prophet.
This primary verb means "to lay forth" or "to relate in words," often implying systematic or set discourse. While the context here is chaotic abuse, the use of légō suggests that their words were deliberate and intentional, a conscious outpouring of hatred and contempt, rather than mere random utterances.
Verse Breakdown
"And many other things"
This introductory phrase indicates an addition to the already described physical abuse and mockery. The "many" emphasizes the extensive and prolonged nature of the verbal assault, suggesting a continuous stream of insults beyond what is specifically detailed. The "other things" implies a variety of different forms of verbal abuse, not just repetition of the same taunts.
"blasphemously spake they"
This is the core action of the verse. The term "blasphemously" (from blasphēméō) defines the nature of their speech: it was not merely rude or insulting, but impious, sacrilegious, and defamatory. They were speaking against Jesus in a way that dishonored God, effectively accusing Him of being a false prophet or a charlatan, while simultaneously committing the very sin of which they would later accuse Him. The active voice "spake they" highlights the deliberate and volitional nature of their actions.
"against him"
This prepositional phrase clearly identifies Jesus as the direct and sole target of this torrent of blasphemous words. It underscores His isolation and vulnerability, as He stood alone, enduring the full force of their hatred and contempt.
Literary Devices
Luke 22:65 employs several literary devices to convey its powerful message. The phrase "Hyperbole" is evident in "many other things," which suggests an overwhelming and continuous barrage of insults, going beyond specific mentions to imply an exhaustive and varied verbal assault. This emphasizes the sheer volume and intensity of the suffering. There is profound "Irony" in the scene: those who would soon accuse Jesus of blasphemy for claiming to be the Son of God (Luke 22:70-71) are themselves engaging in true blasphemy by reviling the very Son of God. This highlights their spiritual blindness and moral hypocrisy. The verse also serves as Foreshadowing, hinting at the greater suffering and ultimate crucifixion Jesus would endure, where verbal abuse and mockery would continue to be a prominent feature (Luke 23:35-39). Finally, there is a stark Contrast between the violent, blasphemous words of the captors and Jesus' profound silence and patient endurance, which is a recurring motif in the passion narratives.
Theological and Thematic Connections
Luke 22:65 is a poignant reminder of the comprehensive nature of Christ's suffering, extending beyond physical pain to include profound emotional and psychological torment. This verbal abuse, characterized as blasphemy, was an assault on Jesus' identity and divine claims, demonstrating the utter contempt and spiritual blindness of His accusers. The willingness of the Son of God to endure such indignity, slander, and revilement underscores the immense cost of redemption and the depth of God's love for humanity. It reveals that salvation was purchased not merely through physical crucifixion but through a holistic experience of rejection, humiliation, and suffering, fulfilling the prophetic picture of the suffering servant who was "despised and rejected by men" (Isaiah 53:3).
Reflection and Application
Luke 22:65 offers profound insights for believers today, calling us to a deeper appreciation of Christ's sacrifice and providing a model for enduring suffering. The relentless and blasphemous verbal assault Jesus faced reminds us that His redemptive work encompassed not only physical pain but also immense psychological and spiritual anguish. When we encounter opposition, slander, or ridicule for our faith, this verse encourages us to remember the far greater indignity Jesus willingly endured. It deepens our understanding of God's boundless love, demonstrated by His willingness to allow His Son to be subjected to such profound humiliation for our sake. Furthermore, this passage serves as a stark warning about the destructive power of words, especially those used to demean, revile, or blaspheme. It challenges us to consider the impact of our own speech, urging us to use our words to build up, encourage, and honor God, rather than to tear down or defame.
Questions for Reflection
FAQ
Why did Jesus' captors speak "blasphemously" against Him, and what does that imply about their understanding of Him?
Jesus' captors spoke "blasphemously" (Greek: blasphēméō) against Him because they considered His claims—particularly His implicit and explicit assertions of divine authority and Messiahship—to be sacrilegious and an affront to God. In their eyes, He was not merely a false prophet but one who was speaking against God by making Himself equal with God (John 10:33). This implied a profound misunderstanding and rejection of His true identity as the Son of God. Their words were not just insults; they were a deliberate attempt to defame Him as a religious imposter, reflecting their spiritual blindness and deep-seated animosity toward His person and message.
Christ-Centered Fulfillment
Luke 22:65, depicting the blasphemous verbal abuse against Jesus, finds its profound Christ-centered fulfillment in understanding that this suffering was not random but a necessary component of His redemptive mission. Jesus, the sinless Son of God, willingly subjected Himself to such indignity and revilement, not because He deserved it, but because He was taking upon Himself the full weight of humanity's sin, including our capacity for hatred, slander, and rebellion against God. His patient endurance in the face of such unholy words foreshadows His ultimate silence before His accusers (Isaiah 53:7) and His bearing of the world's sin on the cross. This act of enduring blasphemy is a powerful testament to His humility and obedience, as described in Philippians 2:8, where He "humbled himself by becoming obedient to the point of death, even death on a cross." Through His suffering, including this verbal torment, Jesus became the perfect sacrifice, securing forgiveness for those who would otherwise be condemned by their own blasphemous hearts. His endurance of this abuse ultimately leads to His exaltation, demonstrating that His path through humiliation was the very means by which God accomplished salvation and established His eternal kingdom (Hebrews 12:2).