Luke 22:63
And the men that held Jesus mocked him, and smote him.
Original Language Analysis
Καὶ
And
G2532
Καὶ
And
Strong's:
G2532
Word #:
1 of 10
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
οἱ
G3588
οἱ
Strong's:
G3588
Word #:
2 of 10
the (sometimes to be supplied, at others omitted, in english idiom)
οἱ
G3588
οἱ
Strong's:
G3588
Word #:
4 of 10
the (sometimes to be supplied, at others omitted, in english idiom)
συνέχοντες
that held
G4912
συνέχοντες
that held
Strong's:
G4912
Word #:
5 of 10
to hold together, i.e., to compress (the ears, with a crowd or siege) or arrest (a prisoner); figuratively, to compel, perplex, afflict, preoccupy
τὸν
G3588
τὸν
Strong's:
G3588
Word #:
6 of 10
the (sometimes to be supplied, at others omitted, in english idiom)
Ἰησοῦν
Jesus
G2424
Ἰησοῦν
Jesus
Strong's:
G2424
Word #:
7 of 10
jesus (i.e., jehoshua), the name of our lord and two (three) other israelites
Historical Context
Roman guards were notoriously brutal, and Jewish Temple police were hardly gentler. Prisoners awaiting trial often suffered abuse—both to extract confessions and for guards' entertainment. The mockery foreshadows the Roman soldiers' later abuse (Luke 23:11, 36). Ancient prisoners had no rights; guards operated with impunity. The physical abuse prepared Jesus for crucifixion—tenderizing flesh that would soon be flayed by scourging. That the sinless Son of God endured criminals' treatment demonstrates His identification with sinners (2 Corinthians 5:21).
Questions for Reflection
- Why does Luke record this apparently minor abuse amid the larger passion narrative?
- What does Jesus' silence during abuse teach about responding to injustice?
- How does this scene fulfill Isaiah's prophecies about the suffering servant?
Related Resources
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Analysis & Commentary
And the men that held Jesus mocked him, and smote him. The abuse begins as Jesus awaits formal trial. The phrase hoi andres hoi synechontes auton (οἱ ἄνδρες οἱ συνέχοντες αὐτόν, 'the men holding him') refers to guards maintaining custody. They enepaizon autō (ἐνέπαιζον αὐτῷ, 'mocked him')—empaizō (ἐμπαίζω) means to ridicule, jeer, treat with contempt. The verb derontes (δέροντες, 'beating, striking') indicates repeated blows, physical abuse accompanying verbal mockery. This fulfills Isaiah 50:6: 'I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.'
The guards' cruelty reveals human depravity—they abuse a bound, defenseless prisoner. Jesus, who recently healed their colleague's ear (v. 51), now suffers their violence. The contrast exposes sin's nature: Christ shows mercy to enemies; enemies return violence for kindness. This abuse was both gratuitous sadism and calculated intimidation—breaking prisoners psychologically before trial. Yet Jesus remains silent, fulfilling Isaiah 53:7: 'as a sheep before her shearers is dumb, so he openeth not his mouth.'