70.<\/strong> Ye say that I am<\/em> ] A Hebrew formula (antt’ amarta).<\/em> “Your words verify themselves.” See some striking remarks in De Quincey, Works<\/em>, in. 304. But the formula like “Thou sayest” in Joh 18:37<\/span> seems also to have been meant to waive further discussion. See p. 385.<\/p>\n What need we any further witness<\/em>?] Caiaphas had made the same appeal to the audience at the night trial. Van Oosterzee mentions that at the trial of the Reformer Farel, the Genevan Priests addressed him in these very words, and he replied, “Speak the words of God, and not those of Caiaphas.” This trial was followed by the second<\/em> derision, in which it almost seems as if the Sanhedrists themselves took part. Mat 26:67<\/span>. St Luke here omits the remorse and horrible end of Judas, on which he touches in Act 1:18<\/span>.<\/p>\n Verse 70<\/span>. Art thou then the Son of God?<\/B><\/I>] They all<\/I> insisted on an answer to this question, and the high priest particularly put it to him, Mt 26:63<\/span>.<\/P> <\/p>\n Then said they all<\/strong>,…. The whole sanhedrim, with one voice, being greedy to lay hold on, and improve these words, that they might have something to lay to his charge:<\/p>\n art thou the Son of God?<\/strong> for they knew that the Messiah, or the son of man, that was to sit at the right hand of God, and come in the clouds of heaven, was the Son of God:<\/p>\n and he said unto them, ye say that I am<\/strong>; or rather the words may be rendered, “ye say it”, and ye say right; it is the very truth: “for I am”; that is, “the Son of God”, as the Ethiopic version here adds; which sense agrees with Mr 14:62<\/span> and the following words seem to require this sense and version.<\/p>\n Art thou the Son of God? <\/B> ( ;<\/SPAN><\/span>). 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).<\/P> Ye say <\/B> (H <\/SPAN><\/span>). Just a Greek idiom for “Yes” (compare “I am” in Mr 14:62<\/span> with “Thou has said” in Mt 26:64<\/span>). <\/P> <\/p>\n <\/strong><\/p>\n 1) “Then said they all,” <\/strong>(eipan de pantes) “Then they all said,” inquired with ulterior motives, to trap Him and charge Him with treason against Caesar.<\/p>\n 2) “Art thou the Son of God.” <\/strong>(su oun ei ho huios tou theou) “Are you therefore the heir-Son of God?” Again and again He had asserted that God was His Father, and that He came to do His Father’s will, Joh 6:32-33<\/span>; Joh 6:38-40<\/span>.<\/p>\n 3) “And he said unto them,” <\/strong>(ho de pros autous ephe) “Then he said directly to them,” that He was, as He had done before, Joh 5:39-40<\/span>.<\/p>\n 4) “Ye say that I am.” <\/strong>(humeis legete hoti ego eimi) “You all say that I am,” affirm that I am, by the things you say and do to me; and by your own conscience. That is, “you all are right,” “I am the Son of God,” Joh 18:19-23<\/span>; Mar 14:62<\/span>. They were both judges and witnesses in their own case.<\/p>\n (70) Ye say that I am.<\/strong>The question, as asked by the whole company of priests and elders, is given only by St. Luke. It apparently followed, as a spontaneous cry of indignant horror, on the answer which had been made to the adjuration of the high priest. The answer is complete in itself; but it implies, as in the less ambiguous forms in St. Matthew and St. Mark, the confession that He actually was what they had asked Him. The I am has something of the same significance as in Joh. 7:24-25<\/span>; Joh. 8:58<\/span> (where see Notes).<\/p>\n ‘And they all said, “Are you then the Son of God?” And he said to them, “You say that I am.” ’<\/p>\n This claim that He would sit at the right hand of God in such a way could only mean one thing to them and that was that He was claiming to be more than just the Messiah. He was claiming a divine Messiahship. So they ‘all’ questioned Him further. (This is not the High Priest dunning Him). Was He then claiming to be the<\/em> Son of God? This does not just mean the Messiah. To claim to be the Messiah was not in itself blasphemy. It was the claim that He would be literally exalted and seated at God’s right hand that was seen as the blasphemy. They rightly recognised within it a claim to some kind of divinity. Jesus reply was simple. ‘It is you who have said that I am.’ It was an admission made in all humility. He would accept their verdict on what He had said, but wanted them to understand that He did not necessarily accept what they had said on their terms, for He had little regard for their understanding.<\/p>\n Luk 22:70<\/span><\/em><\/strong>. <\/strong>Ye say that I am.<\/em><\/strong><\/strong> Ye say true; for I am. <\/em>It follows; we have heard of his own mouth. <\/em>See Mar 14:62<\/span>. <\/p>\n Luk 22:70-71<\/span> . . ] This<\/em> designation of the Messiah is suggested by , in recollection of Psa 110<\/span> ; for “colligebant ex praedicato Luk 22:69<\/span> ,” Bengel. And their conclusion was right.<\/p>\n ] , argumentatively, comp. Joh 18:37<\/span> ; , with emphasis, corresponding to the of Luk 22:67<\/span> ; Luk 22:70<\/span> .<\/p>\n ] that He gives Himself out to be the Messiah.<\/p>\n 70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 70. Ye say that I am<\/strong> ] Or, as Mark hath it more plainly, “I am,”Mar 14:62<\/span>Mar 14:62<\/span> . Christ here useth a common kind of speech, to consent to what another saith. <\/p>\n 70.<\/strong> ] We find <\/strong> . <\/strong> <\/strong> .<\/strong> used as synonymous with <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .,<\/strong> i.e. with the glorified Messiah.<\/p>\n On <\/strong> . <\/strong> <\/strong> .<\/strong> see note on Mat 26:64<\/span> .<\/p>\n Luk 22:70<\/span> . , all, eagerly grasping at the handle offered by Christ’s words. . . This is supposed to be involved in the exalted place at the right hand. , the direct answer at last.<\/p>\n the Son of God. App-98. <\/p>\n ye say, &c. A Hebraism, denoting a strong affirmation. <\/p>\n 70.] We find . . used as synonymous with . . . . . . ., i.e. with the glorified Messiah.<\/p>\n On . . see note on Mat 26:64.<\/p>\n Luk 22:70. , Art thou then [therefore]) They drew the inference from the Predicate [which He attributed to Himself] in Luk 22:69, and this with great emphasis. Art Thou? say they, not, Shalt Thou be? [Luk 22:71. -, we ourselves-have heard) They of themselves: they give testimony against themselves.[252]-V. g.]<\/p>\n [252] That is to say, they bear witness themselves that they have heard Jesus testimony to His divinity out of His own mouth, and yet they believed not. This will be their heaviest condemnation.-E. and T.<\/p>\n the Son: Luk 4:41, Psa 2:7, Psa 2:12, Mat 3:17, Mat 27:43, Mat 27:54, Joh 1:34, Joh 1:49, Joh 10:30, Joh 10:36, Joh 19:7 <\/p>\n Ye say: Luk 23:3, Mat 26:64, Mar 14:62, Mar 15:2, Joh 18:37 <\/p>\n Reciprocal: Luk 23:2 – that Luk 23:41 – but<\/p>\n 0<\/p>\n Taking the remark of Jesus in the preceding verse as an indirect answer to their question, they repeated it in a slightly different form. Ye say that I am is a Biblical form of an affirmative answer.<\/p>\n Luk 22:70. The next question shows that they understood Him aright. His answer may be rendered: Ye say that I am, or, ye say (correctly), for I am.<\/p>\n Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am. 70. Ye say that I am ] A Hebrew formula (antt’ amarta). “Your words verify themselves.” See some striking remarks in De Quincey, Works, in. 304. But the formula like “Thou sayest” in Joh … Continue reading “Exegetical and Hermeneutical Commentary of Luke 22:70”<\/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-25916","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25916","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=25916"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25916\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25916"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25916"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25916"}],"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: 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: 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: The Expositors Greek Testament by Robertson<\/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: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"