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Commentary on Luke 22 verses 63–71
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.
When led before the council, He is asked whether He is the Christ. Of what Christ could the Jews have inquired but their own? Why, therefore, did He not, even at that moment, declare to them the rival (Christ)? You reply, In order that He might be able to suffer.
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. ut sup.) Now our Lord is supposed to have suffered these things until morning in the house of the High Priest, to which He was first led. Hence it follows, And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, Art thou the Christ? &c.
When at dawn their wicked assembly gathered, they brought into their midst the Lord of Moses and the Sender of the prophets. After illegally mocking him, they asked if he were the Christ. O senseless Pharisee, if you ask because you do not know, surely until you had learned the truth you should not hurt him, or else by chance you may hurt God. If you make pretense of ignorance, while really you know that he is the Christ, you must hear what the sacred Scripture says, "God is not mocked."
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 22:66 marks the formal and public commencement of Jesus' trial before the Jewish Sanhedrin, the highest religious and judicial body in ancient Israel. Occurring at daybreak, this verse describes the assembly of the full council—comprising the elders, chief priests, and scribes—who convened with the express purpose of bringing Jesus before their official tribunal, setting the stage for His condemnation and subsequent delivery to Roman authority. This moment is pivotal, transitioning from an informal, illegal nighttime interrogation to a more structured, albeit still unjust, legal proceeding.
CONTEXT
Literary Context: Luke 22:66 follows a series of harrowing events for Jesus. He has just endured the agony in the Garden of Gethsemane, His betrayal by Judas, and His arrest by a mob of temple guards and religious leaders (Luke 22:47-53). Immediately preceding this verse, Jesus has been subjected to a preliminary, illegal nighttime interrogation at the high priest's house, where He was mocked, beaten, and denied by Peter (Luke 22:54-65). Verse 66 thus signals a shift from the clandestine, abusive interrogation to a more formal, though still deeply flawed, judicial process intended to legitimize His condemnation. The events described here directly precede Jesus' declaration of His divine Sonship and the council's subsequent decision to send Him to Pilate (Luke 22:67-71 and Luke 23:1).
Historical & Cultural Context: The Sanhedrin was the supreme Jewish judicial and legislative body, consisting of 71 members drawn from the priestly aristocracy (chief priests), the lay nobility (elders), and legal experts (scribes). Under Roman occupation, the Sanhedrin retained considerable authority over internal Jewish affairs, including religious law, but their power to execute capital punishment was limited, often requiring Roman approval. Jewish law, particularly for capital cases, stipulated that trials should be held during daylight hours, not at night, and that a verdict of guilty required a second day for confirmation. The convening "as soon as it was day" in Luke 22:66 was an attempt by the Jewish leaders to provide a veneer of legality to a process that was fundamentally unjust, driven by malice and a predetermined outcome. Their urgency reflected their desire to dispose of Jesus before the Passover festival crowds could intervene or before Roman authorities could fully grasp the situation.
Key Themes: This verse contributes significantly to several major themes in Luke's Gospel and the broader Passion narrative. Firstly, it highlights the formal initiation of Jesus' Passion, marking the point where the religious authorities officially move to condemn Him, fulfilling prophecies of the Messiah's suffering (Luke 18:31-33). Secondly, it underscores the unified opposition of the Jewish leadership against Jesus, demonstrating their collective resolve to eliminate Him. The mention of "the elders of the people and the chief priests and the scribes" emphasizes that all factions of the Sanhedrin were united in this purpose. Thirdly, the hurried, daybreak convening hints at the illegitimacy and injustice of the trial, a theme that runs throughout the Passion narrative. Despite the outward appearance of legality by holding the trial in daylight, the entire proceeding was a travesty of justice, driven by envy and fear rather than a genuine pursuit of truth, contrasting sharply with the divine justice Jesus embodies and will ultimately administer (Luke 17:24-30).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 22:66 employs several literary devices to enhance its impact. Juxtaposition is evident in the phrase "as soon as it was day," contrasting the emerging light of dawn with the moral darkness and injustice of the Sanhedrin's proceedings. This moment of supposed clarity and legal adherence is ironically the beginning of a profound miscarriage of justice. The precise naming of "the elders of the people and the chief priests and the scribes" functions as synecdoche, where the parts (these specific groups) represent the whole (the entire Sanhedrin), emphasizing the unified and comprehensive nature of the Jewish leadership's opposition to Jesus. Furthermore, the entire scene serves as foreshadowing, indicating the inevitable progression towards Jesus' crucifixion. The formal convening of the council at daybreak, despite its pretense of legality, is the final step in the Jewish leaders' conspiracy, setting the stage for Jesus' transfer to Pilate and His ultimate execution.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 22:66 powerfully illustrates the tragic reality of human opposition to divine truth and the perversion of justice by those in power. The Sanhedrin, established to uphold God's law, instead becomes an instrument of injustice, condemning the very Son of God. This scene underscores the theme of divine sovereignty amidst human sin, as Jesus willingly submits to this unlawful process, fulfilling the Father's redemptive plan. It highlights the spiritual blindness of those who, despite their religious authority, failed to recognize the Messiah in their midst, choosing instead to cling to their earthly power and traditions. The verse serves as a stark reminder that true authority and righteousness are not found in human institutions or titles, but in the humble, obedient Lamb of God.
REFLECTION AND APPLICATION
Luke 22:66 confronts us with the profound injustice Jesus endured, not from foreign oppressors, but from His own people's religious leadership. This moment invites us to reflect on the nature of true authority and the dangers of religious power when it becomes corrupted by fear, envy, or self-preservation. It challenges us to examine our own hearts: do we prioritize human tradition or institutional security over divine truth and righteousness? Jesus' quiet submission in the face of such a predetermined and unlawful trial serves as a powerful example of His trust in the Father's will and His unwavering commitment to His redemptive mission. For us, this means discerning true spiritual authority, standing for justice even when it is unpopular, and recognizing that following Christ may involve enduring misunderstanding or false accusation. It calls us to embody integrity and truth, even when the world around us operates with deceit and injustice, trusting that God's ultimate justice will prevail.
Questions for Reflection
FAQ
What was the Sanhedrin, and why was Jesus brought before them?
Answer: The Sanhedrin was the highest Jewish religious and judicial council in ancient Israel, composed of 71 members including chief priests, elders, and scribes. They held significant authority over Jewish religious and civil matters under Roman rule. Jesus was brought before them in Luke 22:66 because the Jewish leaders viewed Him as a threat to their authority, their interpretation of the Law, and potentially to their relationship with the Roman authorities. They sought to condemn Him on charges of blasphemy or sedition, aiming to secure His execution.
Why was the trial held "as soon as it was day" rather than immediately after His arrest?
Answer: Jewish legal tradition, particularly for capital cases, stipulated that trials should be held during daylight hours and not at night. While Jesus had already undergone an illegal, informal interrogation and abuse during the night (Luke 22:63-65), the convening of the Sanhedrin "as soon as it was day" in Luke 22:66 was an attempt by the Jewish leaders to give a veneer of legality to their proceedings. Despite this outward adherence to the law, the entire trial was a hurried and unjust process, with a predetermined verdict.
What was the significance of "the elders of the people and the chief priests and the scribes" being present?
Answer: This specific enumeration in Luke 22:66 signifies that the full spectrum of the Sanhedrin's leadership was present and united in their condemnation of Jesus. The "elders" represented the lay aristocracy, the "chief priests" were the Sadducean priestly elite (including the high priest and former high priests), and the "scribes" were the Pharisees and other legal experts. Their collective presence underscores the comprehensive and unanimous resolve of the Jewish religious establishment against Jesus, demonstrating the immense institutional power arrayed against Him.
CHRIST-CENTERED FULFILLMENT
Luke 22:66, detailing the formal commencement of Jesus' trial before the Sanhedrin, is a profound moment of Christ-centered fulfillment. Here, the Son of God, the rightful Judge of all humanity, stands accused before a human court that is itself steeped in injustice and spiritual blindness. This scene powerfully foreshadows His role as the suffering servant, as prophesied in Isaiah 53:7, who "was oppressed and afflicted, yet he did not open his mouth." Jesus' willingness to be "led into their council" and submit to this unlawful process is a testament to His perfect obedience to the Father's redemptive plan, a plan that culminated in His atoning sacrifice on the cross. His silent endurance in the face of false accusations and a predetermined verdict highlights His divine innocence and His voluntary offering of Himself as the spotless Lamb of God, who takes away the sin of the world (John 1:29). Ultimately, this unjust trial before the Sanhedrin, leading to His condemnation, paved the way for His ultimate triumph over sin and death, establishing Him as the true High Priest (Hebrews 4:14-16) and the King of kings, whose judgment is always righteous (Revelation 19:11).