This scene of mockery is very terrible. How difficult the twelve legions of angels must have found it to restrain themselves. See Matthew 26:53. Here we have an exhibition of the hidden evil of the human heart, which is drawn forth in contact with infinite purity, as the stench of stagnant water is elicited by the summer sun.
Our Lord answered not a word to all the false accusations that were leveled against Him. He left the false witnesses to refute each other. But as soon as His divine claims were challenged, He could not keep silence. It is very noticeable that, in this Gospel, which lays such stress on Christ's pure humanity, Luke makes it so clear that the unwavering affirmation of His equality with God was the cause of His death, John 5:18. Is there not a sense in which the eye of faith always beholds Him seated at the right hand of God's power? [source]
Chapter Summary: Luke 22
1The leaders conspire against Jesus 3Satan prepares Judas to betray him 7The apostles prepare the Passover 19Jesus institutes his holy supper; 21covertly foretells of the traitor; 24rebukes the rest of his apostles from ambition; 31assures Peter his faith should not fail; 34and yet he should deny him thrice 39He prays in the mount, and sweats blood; 47is betrayed with a kiss; 50he heals Malchus' ear; 54he is thrice denied by Peter; 63shamefully abused; 66and confesses himself to be the Son of God
Greek Commentary for Luke 22:70
Art thou the Son of God? [Συ ουν ει ο υιος του τεου] Note how these three epithets are used as practical equivalents. They ask about “the Messiah.” Jesus affirms that he is the Son of Man and will sit at the right hand of the power of God. They take this to be a claim to be the Son of God (both humanity and deity). Jesus accepts the challenge and admits that he claims to be all three (Messiah, the Son of man, the Son of God). [source]
Ye say [υμεις λεγετε] Just a Greek idiom for “Yes” (compare “I am” in Mark 14:62 with “Thou has said” in Matthew 26:64). [source]
Luke 23:35Scoffed [εχεμυκτηριζον] Imperfect active, perhaps inchoative, began to turn up (out, εχ ex) at the dying Christ. The language comes from Psalm 22:7.The Christ of God (ο Χριστος του τεου ho Christos tou theou). He had claimed to be just this (Luke 22:67,Luke 22:70). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in Mark 15:31; Matthew 27:42. Luke alone gives the contemptuous use of ουτος houtos (this fellow) and the fling in “the elect” (ο εκλεκτος ho eklektos). These rulers were having their day at last. [source]
Luke 23:35The Christ of God [ο Χριστος του τεου] He had claimed to be just this (Luke 22:67,Luke 22:70). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in Mark 15:31; Matthew 27:42. Luke alone gives the contemptuous use of ουτος houtos (this fellow) and the fling in “the elect” These rulers were having their day at last. [source]
John 1:34I have seen [εωρακα] Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
What do the individual words in Luke 22:70 mean?
They saidthenallYouthenaretheSon-of God-AndtothemHe was sayingYousaythatIam
Greek Commentary for Luke 22:70
Note how these three epithets are used as practical equivalents. They ask about “the Messiah.” Jesus affirms that he is the Son of Man and will sit at the right hand of the power of God. They take this to be a claim to be the Son of God (both humanity and deity). Jesus accepts the challenge and admits that he claims to be all three (Messiah, the Son of man, the Son of God). [source]
Just a Greek idiom for “Yes” (compare “I am” in Mark 14:62 with “Thou has said” in Matthew 26:64). [source]
Reverse Greek Commentary Search for Luke 22:70
A real affirmative as in Luke 22:70. The Gospels all give Pilate‘s question about Jesus asking of the Jews in precisely the same words (Mark 15:2; Matthew 27:11; Luke 23:3; John 18:33). [source]
Imperfect active, perhaps inchoative, began to turn up (out, εχ ex) at the dying Christ. The language comes from Psalm 22:7.The Christ of God (ο Χριστος του τεου ho Christos tou theou). He had claimed to be just this (Luke 22:67, Luke 22:70). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in Mark 15:31; Matthew 27:42. Luke alone gives the contemptuous use of ουτος houtos (this fellow) and the fling in “the elect” (ο εκλεκτος ho eklektos). These rulers were having their day at last. [source]
He had claimed to be just this (Luke 22:67, Luke 22:70). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in Mark 15:31; Matthew 27:42. Luke alone gives the contemptuous use of ουτος houtos (this fellow) and the fling in “the elect” These rulers were having their day at last. [source]
Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]