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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
6 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. 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.
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."
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 22:68 captures a pivotal and poignant moment during Jesus' trial before the Jewish Sanhedrin, where He confronts His accusers with a profound awareness of their predetermined intentions and hardened hearts. In this verse, Jesus articulates the futility of their questioning, recognizing that their inquiry is not a genuine search for truth or justice, but a mere formality designed to justify their pre-existing decision to condemn Him. His statement reveals His divine foreknowledge of their spiritual blindness and unwavering resolve to refuse His testimony and ultimately deny His release.
Context
Literary Context
This verse immediately follows the Sanhedrin's direct question to Jesus in Luke 22:67: "Art thou the Christ? tell us." Jesus' response in Luke 22:68 is not a direct "yes" or "no" but rather a profound indictment of their motives. It sets the stage for His subsequent, more direct affirmation of His identity in Luke 22:69, where He declares He will be seated at the right hand of the power of God. This sequence highlights Jesus' strategic engagement, first exposing their judicial corruption and then boldly asserting His divine authority, knowing full well the outcome. The narrative flows from His betrayal and arrest (Luke 22:47-53) through Peter's denial (Luke 22:54-62) and the initial mockery (Luke 22:63-65), leading to this formal, yet utterly unjust, hearing before the religious authorities.
Historical & Cultural Context
Jesus' trial before the Sanhedrin, the supreme Jewish judicial and religious council, was a critical event. According to Jewish law, trials were to be conducted with meticulous fairness, including the right to defense and the requirement for multiple witnesses. However, Jesus' trial was fraught with irregularities, occurring at night, lacking proper witnesses, and showing evident prejudice. The Sanhedrin, composed primarily of Sadducees and Pharisees, held significant power under Roman occupation but lacked the authority to carry out capital punishment, necessitating their subsequent appeal to Pilate. Culturally, the concept of a Messiah was deeply ingrained, but the Sanhedrin's expectation was often of a political liberator, not a suffering servant, leading to their inability or unwillingness to accept Jesus' claims. Their actions reflect a deep-seated fear of losing their religious and political authority, as well as a profound misunderstanding of God's redemptive plan.
Key Themes
Luke 22:68 contributes significantly to several overarching themes in Luke's Gospel and the broader biblical narrative. It underscores the theme of Predetermined Injustice, revealing the corrupt nature of Jesus' trial where His fate was sealed before any testimony was given. This aligns with the prophetic theme of the suffering servant who would be led to slaughter without protest. The verse also powerfully demonstrates Divine Foreknowledge, as Jesus' words reveal His intimate awareness of His accusers' hearts and their ultimate intentions, echoing the sovereignty of God over human sin and injustice, as later articulated in Acts 2:23. Furthermore, it highlights the Futility of Argument with those who are spiritually blind and unwilling to receive truth, a recurring motif in Jesus' ministry where He often encountered hardened hearts (Matthew 13:13-15). Ultimately, this verse encapsulates the Rejection of Christ by the very religious leaders who should have recognized Him, setting the stage for His crucifixion and the subsequent triumph of God's redemptive plan.
Exposition and Analysis
Key Word Analysis
This word, G2065, means "to interrogate; by implication, to request." In this context, Jesus' "asking" is not a plea for information but a rhetorical challenge, an "interrogation" of their motives. He is not genuinely seeking an answer from them, as He already knows their intentions. Instead, He uses the act of questioning to expose their hypocrisy and the predetermined nature of their verdict.
This phrase, G3364, is a double negative (οὐ and μή) that strongly emphasizes denial, meaning "not at all," "by no means," or "never." Its use here signifies the absolute certainty of their refusal to answer or release Him. It conveys Jesus' profound understanding that their minds are completely closed to truth and justice, reinforcing the futility of any genuine dialogue.
This word, G630, means "to free fully, i.e., (literally) relieve, release, dismiss... pardon." In the legal context of a trial, it refers to acquittal or setting someone at liberty. Jesus' statement that they will "nor let me go" powerfully underscores their unwavering resolve to condemn Him, regardless of His innocence or the legal process. It highlights the predetermined nature of their decision to hold Him captive until He could be executed.
Verse Breakdown
"And if I also ask [you]"
Jesus posits a hypothetical scenario, indicating His full awareness of their true intentions. This is not a genuine inquiry but a rhetorical challenge. He knows that any question He might pose, seeking a fair hearing or a recognition of truth, would be met with an unyielding refusal, because their agenda is fixed.
"ye will not answer me"
This clause reveals the Sanhedrin's spiritual and judicial corruption. Jesus knows they are not seeking an honest dialogue or a just verdict. Their minds are closed to His testimony, His identity, or any evidence that might lead to His acquittal. Their "question" in Luke 22:67 was a trap, not an investigation, and Jesus' words expose this.
"nor let [me] go"
This final phrase is the culmination of Jesus' indictment. It signifies their absolute determination to condemn Him, regardless of His innocence. The legal process, which should allow for acquittal if no crime is proven, is here subverted by their malicious intent. Jesus foresees their unwavering resolve to keep Him captive and ensure His execution, fulfilling the prophetic trajectory of His mission.
Literary Devices
Luke 22:68 employs several powerful literary devices. The most prominent is Rhetorical Question, as Jesus asks a question not to elicit an answer, but to make a profound statement about the Sanhedrin's predetermined guilt and spiritual blindness. This highlights the Irony of the situation: those who are supposed to be judges are themselves being judged by the very one they seek to condemn. There is also significant Foreshadowing, as Jesus' words anticipate His certain condemnation and execution, despite His innocence. The phrase "nor let me go" functions as a form of Legal Inversion, where the expected outcome of a just legal process (acquittal of the innocent) is deliberately inverted by the malicious intent of the court. This deliberate subversion of justice underscores the depth of the Sanhedrin's rejection of God's Messiah.
Theological and Thematic Connections
Luke 22:68 profoundly illustrates the clash between divine truth and human rebellion, a central theme throughout Scripture. Jesus' foreknowledge of His accusers' hardened hearts and their predetermined decision to condemn Him speaks to God's sovereignty even in the face of profound injustice. It highlights that human sin and rejection of God's revelation do not thwart His ultimate plan, but rather, in His perfect wisdom, are often incorporated into it for a greater redemptive purpose. This verse underscores the deep spiritual blindness that can afflict those who cling to power and tradition over truth, echoing the broader biblical narrative of humanity's resistance to divine authority and its desperate need for salvation.
Reflection and Application
Luke 22:68 serves as a stark reminder that not all hearts are open to truth, especially when that truth challenges deeply entrenched beliefs, power structures, or personal agendas. Jesus' encounter with the Sanhedrin exposes the painful reality that spiritual blindness can lead to profound injustice and the rejection of God's appointed Savior. For believers, this verse calls us to a sober assessment of our own hearts: are we truly open to God's truth, even when it challenges our comfort or convictions? It also encourages us to trust in God's sovereign plan, knowing that even in moments of extreme injustice, His purposes are unfolding. Like Jesus, there are times when further argument with those who refuse to listen is unproductive; wisdom dictates when to speak and when to remain silent, trusting God with the outcome. Our ultimate call is to align our hearts with God's will, just as Jesus willingly embraced His path to the cross for the redemption of humanity.
Questions for Reflection
FAQ
Why did Jesus respond this way, rather than a direct "yes" or "no" to their question in the previous verse?
Jesus' response in Luke 22:68 is not evasive but profoundly strategic and revelatory. He understood that the Sanhedrin's question "Art thou the Christ?" (Luke 22:67) was not a genuine inquiry born of a desire for truth, but a legal trap designed to elicit a confession they could use to condemn Him for blasphemy. By stating, "And if I also ask [you], ye will not answer me, nor let [me] go," Jesus exposes their hypocrisy and the predetermined nature of their verdict. He reveals that their minds are already made up, and no amount of truthful testimony or logical argument on His part would sway them or lead to His acquittal. His response highlights their spiritual blindness and judicial corruption, setting the stage for His subsequent, more direct affirmation of His identity in Luke 22:69, which He knew would seal His fate according to their unjust judgment.
Christ-Centered Fulfillment
Luke 22:68, with Jesus' poignant declaration of the futility of His trial, deeply foreshadows and exemplifies His ultimate Christ-centered fulfillment. His words reveal His divine foreknowledge and willing submission to the Father's predetermined plan, even in the face of profound injustice. Jesus, the innocent Lamb of God, knew He was being led to the slaughter, just as prophesied in Isaiah 53:7. His recognition that His accusers would neither answer Him nor release Him underscores the absolute necessity of His suffering and death for the redemption of humanity. This moment highlights His perfect obedience, as He "humbled himself and became obedient to the point of death, even death on a cross" (Philippians 2:8). The Sanhedrin's rejection, though a heinous act of human sin, was paradoxically part of God's sovereign design to bring about salvation through the atoning work of Christ, demonstrating that God works all things for the good of those who love him. Jesus' willingness to endure this unjust process, knowing its outcome, perfectly embodies His mission to lay down His life as a ransom for many (Mark 10:45).