68.<\/strong> if I also ask you, you will not answer<\/em> ] This is our Lord’s protest against the illegal violence of the whole proceedings.<\/p>\n <\/p>\n Verse 68. And if I also ask you<\/B><\/I>] Concerning the Christ, in case ye cannot give me such an answer as may prove I am not<\/I> the Christ, ye will not let me go; for I know ye are determined<\/I> to put me to death.<\/P><\/p>\n And if I also ask you<\/strong>,…. Or enter into a discourse on this subject, and require an answer to the arguments, proving me to be the Messiah, or desire to know what objections can be made thereunto:<\/p>\n you will not answer me<\/strong>: fairly and directly, or go into a serious and sober conversation on this head: nor let me “go”; or dismiss me, though I should appear to be the Messiah, or ever so free from the charge of blasphemy and sedition; you are resolved, right or wrong, to detain me in bonds, and take away my life; so that it signifies nothing saying any thing to you.<\/p>\n <\/strong><\/p>\n 1) “And if I also ask you,” <\/strong>(ean de erotese) “Then if I question you all,” who you think He is, Mat 26:65-66<\/span>. He knew that they desired to charge Him with “treason,” so that Pilate might put Him to death as a capital criminal against the Roman Government, see? They knew that Roman law which only had the power to put Him to death, would not do it only on a charge of blasphemy against their Jewish law.<\/p>\n 2) “Ye will not answer me, nor let me go.” <\/strong>(ou me apo krithete) “You all will by no means answer me,” or release me, and you know it. For you declared last evening in your clandestine collusion meeting, in your palace, Caiaphas, and you all know it, Mar 14:63-64<\/span>; Psa 2:1-6<\/span>. Jesus knew He had no opportunity for a fair trial regarding his innocence of their charges. This was the occasion for His further assertions, Luk 22:69-70<\/span>. In essence He said, “you all are bent on my destruction.”<\/p>\n (68) Ye will not answer me, nor let me go.<\/strong>The last clause is omitted by the best MSS. The first clearly refers to the question which He had so recently put to priests and scribes, whether the Christ was the son of David only, or also the Lord of David; and which they had been unable to answer (Mat. 22:41-46<\/span>). The words were accordingly an indirect protest against their claim to question Him. when they had proved themselves impotent to solve a primary problem as to the being and character of the Messiah.<\/p>\n “And if I ask you, you will not answer.”<\/p>\n Jesus then pointed out to them that were He to question them about themselves and about Messiahship and about the Old Testament Scriptures, judging by past form they would not answer. Indeed He had had enough experience of them previously to know that this was so. See for example Luk 20:7<\/span> where they had refused to give an answer about authenticating what was of God, because they did not want to condemn themselves or lose popularity. And Luk 20:41-44<\/span> where they had given no answer at all to an important question about Messiahship, because they had no answer. So what they were asking Him to do was what they themselves would not do, reply openly to what seemed to be straight questions in a possibly critical environment. But He also wanted them to appreciate that their questions were not really straight at all, they were simply just a method of getting their own way and making out that He was in the wrong. There is a certain irony here. For the truth is that Jesus had constantly during His ministry been barraged with their questions, and His real crime was that He had answered them too well.<\/p>\n So Jesus may here well be looking back to previous times when He had sought dialogue with men like those before Him. But it may also be that He had attempted to put questions to them earlier at this very hearing and had been brushed aside, in the same way as He had been before Annas (Joh 18:22<\/span>). Either way the intention of His point was in order to establish their perfidy and hypocrisy.<\/p>\n Luk 22:68<\/span><\/em><\/strong>. <\/strong>If I also ask you, <\/em><\/strong>&c.<\/strong> That is, “If I propose the proofs of my mission, and require you to give your opinion of them, you will overbear me with your renewed violence, and neither acquit nor release me.” See on Mat 26:64<\/span>. <\/p>\n Luk 22:68-69<\/span> . Matthew and Mark have not the evasive answer, Luk 22:68<\/span> ; and the explanation of Jesus: . . ., does not come in there till after the distinct affirmation. Their narrative has the advantage of internal probability. Luke has worked up the material more catechetically.<\/p>\n .] but in case I also<\/em> (should not limit myself merely to the confession that I am He, but also) should ask<\/em> , should put before you questions which are connected therewith, ye would certainly not answer<\/em> (see the critical remarks).<\/p>\n ] “ Ab hoc puncto<\/em> , quum dimittere non vultis. Hoc ipsum erat iter ad gloriam,” Bengel. On the position of , see Klotz, ad Devar<\/em> . p. 378 f. Moreover, see on Mat 26:64<\/span> ; yet Luke has avoided the certainly original , and thus made the utterance less abrupt.<\/p>\n 68 And if I also ask you<\/em> , ye will not answer me, nor let me<\/em> go. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 68. Christ’s answer is partly reprehensory, partly concessory and comminatory; for it is a confession of the truth mixed with menaces of condign punishment. <\/p>\n 68.<\/strong> ] I believe these words to have been said as a formal protest on the part of our Lord against the spirit and tendency of the question asked Him, before He gives an answer to it: and as such, I regard them as an original and most valuable report. ‘ It is with no view to examine and believe, that you ask this question: nor, were I to attempt to educe from your own mouths my innocence, would you answer Me<\/em> [ or release Me<\/em> ]. I am well aware of the intention of this question:<\/em> BUT ( , Mat 27:64 ) the time is come for the confession to be made:<\/em> <\/strong> . . .’<\/p>\n I also ask you = I ask [you] also. <\/p>\n 68.] I believe these words to have been said as a formal protest on the part of our Lord against the spirit and tendency of the question asked Him, before He gives an answer to it: and as such, I regard them as an original and most valuable report.-It is with no view to examine and believe, that you ask this question: nor, were I to attempt to educe from your own mouths my innocence, would you answer Me [or release Me]. I am well aware of the intention of this question: BUT (, Mat 27:64) the time is come for the confession to be made:- …<\/p>\n Luk 22:68. , but if) Comp. Jer 38:15 [Jeremiah said unto Zedekiah, If I declare it unto thee, wilt thou not surely put me to death? and if I give thee counsel, wilt thou not hearken unto me?]-, if I ask) The truth easily convicts the contumacious by means of questioning. [Ch. Luk 20:3, Jesus, when questioned as to His authority, replies, I will also ask you one thing, the baptism of John, etc.]<\/p>\n Luk 20:3-7, Luk 20:41-44 <\/p>\n Reciprocal: Jer 38:15 – General Luk 20:8 – General<\/p>\n Luk 22:68. And if I ask you, put questions to you about my arrest, its legality, and the way you have forced me into my present position.<\/p>\n Ye will not answer, because you would involve yourselves in great perplexities. The case was prejudged. The rest of the verse is to be omitted.<\/p>\n And if I also ask [you,] ye will not answer me, nor let [me] go. 68. if I also ask you, you will not answer ] This is our Lord’s protest against the illegal violence of the whole proceedings. Fuente: The Cambridge Bible for Schools and Colleges Verse 68. And if I also ask you] … Continue reading “Exegetical and Hermeneutical Commentary of Luke 22:68”<\/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-25914","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25914","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=25914"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25914\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25914"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25914"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25914"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/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: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"