67.<\/strong> Aid thou the Christ?<\/em> ] The object of the Sanhedrin was somewhat different from that of the Priests in the house of Caiaphas. They <\/em> had only succeeded in establishing (by a most illegal personal appeal) a charge of constructive blasphemy. But ‘blasphemy’ was not a charge on which a Roman could pronounce capital sentence. Hence, in order to get Christ crucified, they needed a charge of treason<\/em>, which might be constructed out of His claim to be the Messiah.<\/p>\n ye will not believe<\/em> ] As they had shewn already. Joh 8:59<\/span>; Joh 10:31<\/span>.<\/p>\n <\/p>\n Saying, art thou the Christ<\/strong>,…. The Messiah, promised and prophesied of by Moses, and all the prophets, and long expected by us: “tell us”. The Ethiopic version adds, openly; tell us frankly, freely, plainly, as in Joh 10:24<\/span>.<\/p>\n And he said unto them, if I tell you, you will not believe<\/strong>. The Vulgate Latin and Syriac versions read, “will not believe me”; neither what he said, nor that he was the Messiah; they were determined not to believe in him, and receive him as such; their unbelief was wilful, obstinate, and invincible: they were proof against all arguments, evidence, and demonstration itself.<\/p>\n If thou art the Christ <\/B> ( <\/SPAN><\/span>). The Messiah, they mean. The condition is the first class, assuming it to be true.<\/P> If I tell you <\/B> ( <\/SPAN><\/span>). Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by Mark 15:1<\/span>; Matt 27:1<\/span> who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mark 14:64<\/span>; Matt 26:66<\/span>).<\/P> Ye will not believe <\/B> ( <\/SPAN><\/span>). Double negative with the aorist subjunctive, strongest possible negative. So as to verse 68<\/span>. <\/P> <\/p>\n <\/strong><\/p>\n 1) “Art thou Christ?” <\/strong>(legontes ei su ei ho Christos eipon hemin) “Saying repeatedly as they went, if you are the Christ tell us.” Mat 26:63<\/span>, asserts that the high priest asked Him the question.<\/p>\n 2) “Tell us,”<\/strong> (eipon hemin) “Just tell it to all of us, whether or not you are the Christ, the Messiah, Mar 14:60-61<\/span>.<\/p>\n 3) “And he said unto them,” <\/strong>(eipen de autois) “Then he said to them,” to both the high priest Caiaphas and the Sanhedrin,<\/p>\n 4) “If I tell you, ye will not believe:” <\/strong>(ean humin eipo ou me pisteusete) “If I tell you, you all will by no means believe,” then He said, “I am,” Mat 26:64<\/span>; Mar 14:62<\/span>. For they had already sought false witnesses against Him, Mat 26:59<\/span>.<\/p>\n (67) Art thou the Christ?<\/strong>St. Luke passes over the earlier stages of the trial, the false-witnesses that did not agree, the charge of threatening to destroy the Temple, and the silence of Jesus until solemnly adjured.<\/p>\n If I tell you, ye will not believe.<\/strong>The answer is reported only by St. Luke. It is interpreted by what we find in St. John. Our Lord had told them (Joh. 8:58<\/span>; Joh. 10:30<\/span>), and they had not believed.<\/p>\n “If you are the Messiah (the Christ), tell us.” But he said to them, “If I tell you, you will not believe,”<\/p>\n Luke wastes no time on the preliminaries. He goes to the heart of the charge against Jesus, and involves all present in it. As far as he was concerned they were equally responsible with their spokesman. Unless they protested (and we know nothing direct about a protest, but see Luk 23:51<\/span>) they bore joint responsibility. All other attempts to trip Him up had failed. Now they moved to the central one, which if proved could raise a charge of blasphemy, and could then be manipulated into the criminal offence of treason. As far as they were concerned the former would justify them before the people, the latter should hopefully be sufficient for Pilate.<\/p>\n So they questioned Him as to whether He was claiming to be the Messiah, and pressed Him to ‘tell’ them the truth. They would then interpret His reply in the way that they wished. Men never change. They use catch phrases which they interpret in their own way and then apply regardless of the facts. In the main they are not interested in truth. They are only interested in getting their own way while at the same time convincing themselves that they have retained their ‘honour’. The world is, and always has been, duplicitous. And never more so than today. For democracy and civil rights are both hotbeds of duplicity and hypocrisy. The only thing to be said in favour of democracy, when men and women are involved in it, is that it is better than the alternatives. For absolute power corrupts absolutely.<\/p>\n Jesus quietly pointed out to them that their question was not an honest one. They had not asked it with a view to believing it, or with a genuine wish to discover the truth. They had asked it simply because they were out to trap Him. For they were looking for any excuse to find Him guilty by the use of words and titles which once admitted to would then be interpreted according to their own particular slant.<\/p>\n 67 Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 67. Here the president of the council examineth him, as Luk 22:70<\/span> ; the assessors. <\/p>\n Luk 22:67<\/span> . . either, art Thou the Christ? tell us, or tell us whether Thou be the Christ. Christ simpliciter<\/em> without any epithet as in parallels (Son of God, Son of the Blessed). .: Jesus first answers evasively, saying in effect: it is vain to give an answer to such people. In parallels He replies with a direct “yes” (“thou sayst,” Mt.; “I am,” Mk.).<\/p>\n Art thou = lf thou art, &c. The condition assumed. See App-118. <\/p>\n the Christ = the Messiah. App-98. <\/p>\n If I tell you. Implying “which I do not”. App-118. <\/p>\n believe. App-150. <\/p>\n Art: Mat 11:3-5, Mat 26:63-68, Mar 14:61-66, Joh 10:24 <\/p>\n If: Luk 16:31, Joh 5:39-47, Joh 8:43-45, Joh 9:27, Joh 9:28, Joh 10:25, Joh 10:26, Joh 12:37-43 <\/p>\n Reciprocal: Jer 38:15 – General Mar 8:12 – Why Luk 9:20 – The Luk 23:35 – Christ Joh 8:25 – Who Joh 18:21 – ask<\/p>\n 8<\/p>\n Jesus let the men in the council know that He regarded their question as being insincere, and not from a desire for information.<\/p>\n Luk 22:67. If thou art the Christ, tell us. An abrupt beginning, presupposing testimony that He made this claim. The hearing is resumed at the point broken off, according to Matthews account. The force of the passage is: If as you claim, thou art the Christ, tell us all so, in plain words.<\/p>\n If I tell you, ye will not believe, i.e., you do not ask to know the truth, but to make me condemn myself.<\/p>\n The Sanhedrin asked Jesus if He was claiming to be the Messiah. Jesus replied that they would not believe Him if He told them nor would they answer Him if He questioned them. Jesus and the religious leaders had formerly come to an impasse in their discussions (cf. Luk 20:1-8; Luk 20:26; Luk 20:40). Jesus’ point was that claiming or not claiming to be the Messiah would be pointless since His accusers would believe what they wanted to believe regardless of what He said. Furthermore they had a different idea than He did of what the Messiah would do. They were really talking about two different types of individuals when they discussed the Messiah.<\/p>\n Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe: 67. Aid thou the Christ? ] The object of the Sanhedrin was somewhat different from that of the Priests in the house of Caiaphas. They had only succeeded in establishing (by a most illegal personal appeal) … Continue reading “Exegetical and Hermeneutical Commentary of Luke 22:67”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25913","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25913","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25913"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25913\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25913"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25913"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25913"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"