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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
Nine Centuries of Reception
10 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.
But even if he had told them, he would yet have to suffer. For he said, "If I tell you, ye will not believe." And refusing to believe, they would have continued to insist on his death.
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."
I think that we should examine the words used by Christ, because they were a correction for the lack of love to God of which the scribes and Pharisees were guilty. When they ask whether he is truly the Christ and could learn this very thing, he answers them, "If I tell you, you will not believe; and if I ask, you will not return an answer."
And when day came, the elders of the people, and the chief priests, and the scribes, gathered together, and led him into their council, saying: If you are the Christ, tell us. They did not desire the truth, but were preparing a calumny. For thinking that the Christ would come only as a man from the lineage of David, just as they replied to him in another place when he questioned them, this they asked him greatly, so that if he said, I am the Christ (as they only conceived), from the seed of David, they would calumniate that he arrogated to himself royal power.
And he said to them: If I tell you, you will not believe me. But if I also ask you, you will not answer me, nor let me go. Frequently he had said to them that he was the Christ, namely, when he said: I and the Father are one (John X); and again: The works that I do in my Father's name, they bear witness of me, but you do not believe (Ibid.), and such things. He also asked how they could say that Christ was David’s son, when David himself in the spirit called him his Lord, so that by such a question they might learn that he was not only a true man, because a son of David, but also a true God, because the Lord of David. But they neither wished to believe by following what he said, nor to answer when he questioned, nor to release him who was proven to be innocent. They who sought to calumniate the seed of David, heard more than they bargained for.
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 22:67 captures a pivotal moment during Jesus' trial before the Sanhedrin, where the Jewish high council directly challenges His identity, asking, "Art thou the Christ? tell us." Jesus' profound and revealing response, "If I tell you, ye will not believe," immediately exposes the deep-seated unbelief and hardened hearts of His accusers, highlighting that their inquiry was not a genuine search for truth but a calculated attempt to secure His condemnation.
Context
Literary Context
This verse is situated within the dramatic narrative of Jesus' passion, immediately following His arrest in the Garden of Gethsemane and His initial mistreatment by those who seized Him. He has been brought before the Sanhedrin, the supreme Jewish judicial and religious council, for an illegal nighttime trial. The preceding verses detail Peter's denial and Jesus' suffering, setting a somber tone. The question posed in Luke 22:67 is the central inquiry of the trial, leading directly to Jesus' more explicit affirmation of His divine identity in Luke 22:69, which the council interprets as blasphemy. This scene is paralleled in Matthew 26:63-64 and Mark 14:61-62, underscoring its critical importance in the Gospel accounts of Jesus' final hours.
Historical & Cultural Context
The Sanhedrin, composed of chief priests, scribes, and elders, held significant religious and some civil authority under Roman occupation. Their primary goal in this trial was to find a charge against Jesus that would warrant the death penalty, which they could then present to the Roman governor, Pontius Pilate, as they lacked the authority to execute capital punishment themselves. The question, "Art thou the Christ?" was highly charged. If Jesus claimed to be the Messiah (the Anointed One), it could be interpreted as blasphemy (claiming equality with God, a capital offense under Jewish law) or as sedition against Roman rule (claiming to be a king in opposition to Caesar). The council's proceedings were fraught with legal irregularities, including the nighttime trial, the lack of proper witnesses, and the predetermined verdict, all of which violated their own legal traditions.
Key Themes
The exchange in Luke 22:67 contributes to several major themes within Luke's Gospel and the broader biblical narrative. Firstly, it highlights the pervasive unbelief and rejection of Jesus by the religious authorities, a motif present throughout His ministry (e.g., Luke 11:14-20). Jesus' response reveals His awareness that their hearts were hardened, and no amount of evidence would convince them. Secondly, it underscores the central theme of Jesus' true identity as the Christ, the promised Messiah. Despite their malicious intent, their question forces Jesus to confront His messianic claim directly, which He does more fully in the subsequent verses. Thirdly, the entire trial sequence exemplifies judicial injustice, where legal processes are perverted to achieve a desired outcome rather than to discover truth. Finally, even in this moment of profound human rejection, the verse subtly points to divine sovereignty, as Jesus willingly submits to this unjust process, knowing it is part of God's redemptive plan for humanity, echoing prophecies like those found in Isaiah 53.
Exposition and Analysis
Key Word Analysis
Meaning "anointed, i.e. the Messiah, an epithet of Jesus." The council's question directly challenges Jesus' claim to this title, which signifies the divinely appointed King and Deliverer promised throughout the Old Testament. It was the most significant messianic claim one could make.
A primary verb meaning "to speak or say (by word or writing)." In this context, it is a direct command, demanding a clear and unambiguous answer from Jesus regarding His identity.
Meaning "to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one's spiritual well-being to Christ)." Jesus' use of this word indicates that their issue was not a lack of information, but a fundamental unwillingness to trust Him or accept the truth about His identity, a spiritual rather than intellectual problem.
Verse Breakdown
"Art thou the Christ? tell us."
This opening question from the Sanhedrin is a direct challenge to Jesus' identity. It is not a sincere inquiry seeking understanding, but a loaded question designed to trap Him. A "yes" could be used to charge Him with blasphemy (claiming to be God's Anointed) or sedition (claiming to be a king in opposition to Caesar). The demand "tell us" indicates their desire for a definitive statement they could use against Him.
"And he said unto them,"
This simple conjunction and statement introduces Jesus' response, highlighting the direct confrontation between the divine truth and human hardened hearts.
"If I tell you, ye will not believe:"
Jesus' profound and poignant response reveals His omniscience and understanding of their hearts. He knows that their unbelief is not due to a lack of evidence or clarity on His part, but a predetermined rejection rooted in spiritual blindness and hostility. His statement underscores the futility of providing further testimony to those who have already decided not to accept the truth, regardless of how clearly it is presented.
Literary Devices
Luke 22:67 masterfully employs several literary devices to convey its profound meaning. The Sanhedrin's question, "Art thou the Christ? tell us," functions as a Rhetorical Question, not truly seeking information but rather aiming to elicit a self-incriminating response from Jesus. Jesus' reply, "If I tell you, ye will not believe," is a powerful example of Irony, as the very act of asking for truth is met with the recognition that they are incapable or unwilling to receive it. This also serves as Foreshadowing, indicating the predetermined outcome of the trial and the ultimate rejection of Jesus by the religious establishment. Furthermore, there is a stark Contrast presented between the council's feigned search for truth and their actual hardened unbelief, which Jesus immediately exposes. This exchange encapsulates the spiritual blindness that prevents many from recognizing and accepting divine truth.
Theological and Thematic Connections
Luke 22:67 stands as a stark testament to the human condition of unbelief when confronted with divine truth, particularly when that truth challenges established power structures or deeply held preconceptions. Jesus' response reveals that faith is not merely intellectual assent to facts, but a matter of the heart and will—a willingness to trust and submit to God's revelation. The Sanhedrin's rejection of Jesus, the very Christ they claimed to await, underscores a recurring biblical theme: humanity's tendency to reject God's chosen messengers and His ultimate self-revelation. This moment foreshadows the broader pattern of Israel's rejection of their Messiah and highlights the profound spiritual blindness that can accompany religious zeal devoid of genuine humility and faith.
Reflection and Application
Luke 22:67 offers a profound mirror for self-reflection, challenging us to examine the posture of our own hearts when confronted with the claims of Christ and the truths of God's Word. Are we genuinely seeking truth with an open and receptive spirit, or do we approach spiritual matters with hardened hearts, predetermined conclusions, or a desire for information that merely confirms our existing biases? Jesus' words to the Sanhedrin serve as a solemn warning: intellectual understanding alone is insufficient for true belief. Genuine faith involves a willingness to trust, to surrender, and to allow the truth of Christ to transform our lives, even when it demands a radical shift in perspective or challenges our comfort zones. This verse calls us to cultivate a humble and believing heart, ready to receive and act upon God's revelation, rather than to resist it.
Questions for Reflection
FAQ
Why did Jesus respond by saying they would not believe, instead of directly answering "yes" or "no"?
Jesus' response in Luke 22:67 was not evasive but profoundly insightful, revealing His divine knowledge of the Sanhedrin's true intentions and the condition of their hearts. He knew that a simple "yes" would be twisted into a charge of blasphemy or sedition, and that their inquiry was not born of a genuine desire for truth or a willingness to believe. Their minds were already made up; they sought a pretext for condemnation, not revelation. By stating, "If I tell you, ye will not believe," Jesus exposed their spiritual blindness and the futility of engaging in a genuine theological debate with those determined to reject Him. His later, more direct affirmation in Luke 22:69 ("Hereafter shall the Son of man sit on the right hand of the power of God") confirms His identity, even as He acknowledges their inability to accept it.
Christ-Centered Fulfillment
Luke 22:67, though a moment of profound rejection, stands as a crucial point in the Christ-centered fulfillment of God's redemptive plan. Jesus' identity as "the Christ" (the Anointed One, the Messiah) is the central tenet of the gospel, and His trial before the Sanhedrin is where this claim is explicitly confronted and rejected by the religious authorities. Yet, this rejection, far from thwarting God's purpose, was precisely the path through which Christ would accomplish salvation. The very "unbelief" Jesus identifies in His accusers (Luke 22:67) ultimately led to His crucifixion, which, paradoxically, was the means by which He became the atoning sacrifice for the sins of the world (Romans 5:8). His suffering and death, though orchestrated by human malice, were part of God's predetermined plan (Acts 2:23). Thus, Jesus' confrontation with the Sanhedrin fulfills Old Testament prophecies of a suffering Messiah who would be rejected by His own people (Isaiah 53:3) but would ultimately triumph through resurrection, establishing His eternal kingdom and inviting all who believe to partake in His new covenant (Hebrews 9:15). This pivotal moment underscores that Christ's identity and mission were not contingent on human acceptance, but on the sovereign will of God, culminating in His glorious victory over sin and death.