Luke 22:70

22:70 The significance of Jesus’ statement (22:69) was not lost on the council members. The Messiah was expected to be the Son of God and have a special father–son relationship with God (see study notes on 1:32-33; 4:41; cp. 2 Sam 7:14; Pss 2:7; 89:26). The Sanhedrin accused Jesus of claiming to be the Messiah (cp. study notes on Mark 14:62, 63-64). • You say that I am: This is a qualified affirmation. Jesus probably meant, “What you say is true, but you do not understand what ‘Messiah’ means.” They understood it as a confirmation (Luke 22:71).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 22:70. Οὖν, 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. Αὐτοὶ—ἠκούσαμεν, we ourselves—have heard) They of themselves: they give testimony against themselves.[252]—V. g.]

[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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_22:70-71. Ὁ υἱὸς τ. Θεοῦ] This designation of the Messiah is suggested by ἐκ δεξιῶν … Θεοῦ, in recollection of Psalms 110; for colligebant ex praedicato Luk_22:69, Bengel. And their conclusion was right.

ὅτι ἐγώ εἰμι] ὅτι, argumentatively, comp. Joh_18:37; ἐγώ, with emphasis, corresponding to the σύ of Luk_22:67; Luk_22:70.

μαρτυρίας] that He gives Himself out to be the Messiah.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 22:70 . πάντες , all, eagerly grasping at the handle offered by Christ’s words. ὁ υἱὸς τ . Θ . This is supposed to be involved in the exalted place at the right hand. ἐγώ εἰμι , the direct answer at last.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 70. Art thou then the Son of God?] They all insisted on an answer to this question, and the high priest particularly put it to him, Mt 26:63.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(70) Ye say that I am.—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; Joh_8:58 (where see Notes).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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_18:37 seems also to have been meant to waive further discussion. See p. 385.

What need we any further witness?] 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 derision, in which it almost seems as if the Sanhedrists themselves took part. Mat_26:67. St Luke here omits the remorse and horrible end of Judas, on which he touches in Act_1:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.

Ver. 70. Ye say that I am] Or, as Mark hath it more plainly, "I am," Mar 14:62. Christ here useth a common kind of speech, to consent to what another saith.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Then said they all, Art thou then the Son of God? Now bringing forward the loftier title formerly suppressed (in ver. 67). "And art thou, then, dost thou, poor Man, vain in thy imagining, dost thou assert thyself to be the Son of God?" So Stier. And he said unto them, Ye say that I am. This form of reply is not used in Greek, but is frequent in rabbinic. By such an answer the one interrogated accepts as his own affirmation the question put to him in its entirety. We have, then, here, in the clearest possible language:

(1) A plain assertion by our Lord of his Divinity.

(2) The reply of the Sanhedrists, showing that they for their part distinctly understood it as such, but to make it quite clear they asked him if that was his meaning, i.e. the assertion of his Divinity.

(3) We have the Lord"s quiet answer, "Yes, that was his meaning." The next verse (71) shows that they were satisfied with the evidence which they proceeded without delay to lay before the Roman governor, Pilate.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

They all said, Art thou then the Son of God? - Both these, the Son of God, and the Son of man, were known titles of the Messiah; the one taken from his Divine, and the other from his human nature.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

70. ὑμεῖς λέγετε, ὅτι ἐγώ εἰμι. A Hebrew formula (attem amartem). “Your words verify themselves.” See some striking remarks in De Quincey, Works, III. 304. But the formula like “Thou sayest” in Joh 18:37 seems also to have been meant to waive further discussion. See p. 385.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

70.] We find ὁ υἱὸς τ. θ. used as synonymous with ὁ υἱ. τ. ἀνθ. καθ. ἐκ δεξ. τῆς δυν. τοῦ θ., i.e. with the glorified Messiah.

On ὑμ. λέγ.… see note on Matt., ver. 64.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

70. εἶπαν δὲ πάντες. The πάντες is again peculiar to Lk. (7:35, 19:37, 20:18); in Mt. and Mk. the high priest asks the question. In the allusion to Dan 7:3 they recognize a claim to Divinity, and they translate ὁ υἱὸς τοῦ ἀνθρώπου into ὁ υἱὸς τοῦ Θεοῦ. But it is not clear whether by the latter they mean the Messiah or something higher.

ὑμεῖς λέγετε ὃτι ἐγώ εἰμι. Both here and Joh 18:37 “that I am” (English Versions, Godet) is more probable than “because I am” (Luth. Weiss, Hahn). A third possibility, to make the whole a question. is worth noting. For other cases of ambiguous ὃτι comp. 1:45. 7:16, 19:31.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.