The men who were holding Jesus
This refers to the temple guards or soldiers who had arrested Jesus in the Garden of Gethsemane. These men were likely Jewish temple guards rather than Roman soldiers, as Jesus was first taken to the high priest's house. The arrest and custody of Jesus fulfilled the prophecy of the suffering servant in Isaiah 53, who would be "oppressed and afflicted." The act of being held by these men signifies the beginning of Jesus' physical suffering and the fulfillment of His role as the sacrificial Lamb.

began to mock Him
Mocking was a common form of humiliation and was used to demean and belittle those who were considered powerless or defeated. In the cultural context of the time, mocking was a way to assert dominance and control. This act of mockery fulfills the prophecy in Psalm 22:7, where it is foretold that the Messiah would be scorned and mocked. The mockery also highlights the spiritual blindness of those who did not recognize Jesus as the Messiah, despite His teachings and miracles.

and beat Him.
The physical beating of Jesus was a precursor to the more severe suffering He would endure during His crucifixion. This act of violence fulfills the prophecy in Isaiah 50:6, where the suffering servant is described as giving His back to those who strike Him. The beating is a type of the sacrificial system, where the innocent lamb is slaughtered for the sins of the people. Jesus' willingness to endure such suffering demonstrates His obedience to the Father's will and His love for humanity, as He takes upon Himself the punishment for sin.

1. Jesus
The central figure of the New Testament, the Son of God, who is being held and mistreated by the guards.

2. The Men Holding Jesus
These are likely the temple guards or Roman soldiers who have taken Jesus into custody following His arrest in the Garden of Gethsemane.

3. Mocking and Beating
This event marks the beginning of the physical and emotional abuse Jesus endures leading up to His crucifixion.The Reality of Suffering for Righteousness
Jesus' mistreatment reminds us that suffering can be a part of the Christian journey. Believers are called to endure hardship for the sake of righteousness.

The Fulfillment of Prophecy
The events of Jesus' suffering were foretold in the Old Testament, affirming the reliability and divine inspiration of Scripture.

Responding to Injustice
Jesus' response to being mocked and beaten serves as a model for how Christians should respond to personal injustice—with patience and trust in God's ultimate justice.

The Depth of Christ's Love
The willingness of Jesus to endure such suffering underscores the depth of His love for humanity and His commitment to fulfilling God's redemptive plan.

The Call to Forgive
As Jesus endured mistreatment without retaliation, believers are called to forgive those who wrong them, following His example.1. What is the meaning of Luke 22:63?

2. How can we respond to mockery as Jesus did in Luke 22:63?

3. What does Luke 22:63 reveal about Jesus' fulfillment of prophecy?

4. How does Luke 22:63 connect with Isaiah's prophecy about the suffering servant?

5. What lessons can we learn from Jesus' endurance in Luke 22:63?

6. How can Luke 22:63 inspire us to remain faithful under persecution?

7. Why did Jesus allow Himself to be mocked and beaten in Luke 22:63?

8. What does the treatment of Jesus in Luke 22:63 reveal about human nature?

9. How does Luke 22:63 fit into the prophecy of the suffering Messiah?

10. What are the top 10 Lessons from Luke 22?

11. Why did Jesus tell His disciples to sell their cloaks and buy swords (Luke 22:36)?

12. In Luke 22:36, why does Jesus instruct His followers to buy swords if His message is peace?

13. Did both thieves crucified with Jesus mock him? Yes (Mark 15:32) or No, one mocked and the other defended him (Luke 23:43)?

14. Why do Matthew and Luke give different accounts of Jesus' birth (e.g., one has shepherds, the other has wise men)?The men

- Luke identifies the perpetrators simply as “the men,” reminding us that ordinary people—temple guards and servants (Luke 22:52, 54)—stood against the Son of God.

- Scripture often stresses human responsibility for Christ’s suffering: “this Man... you nailed to the cross by the hands of lawless men” (Acts 2:23).

- Their actions fulfill Psalm 2:1–2, where “the kings of the earth and rulers” set themselves against the Lord’s Anointed.

- By highlighting unnamed men, the text mirrors the universal reach of sin: any one of us, apart from grace, could be numbered among them (Romans 3:23).

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who were holding Jesus

- Though restrained, Jesus was never powerless; He willingly submitted: “No one takes it from Me, but I lay it down of My own accord” (John 10:18).

- Earlier that night He had said He could summon twelve legions of angels (Matthew 26:53), yet He chose arrest (Luke 22:54) to fulfill Isaiah 53:7—“He was led like a lamb to the slaughter, and as a sheep before its shearers is silent.”

- Their grip underscores the irony: the One sustaining their very breath allowed Himself to be held (Hebrews 1:3).

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began to mock Him

- Mockery was foretold: “They will mock Him, insult Him, spit on Him” (Luke 18:32; cf. Psalm 22:7–8; Isaiah 53:3).

- Ridicule targeted His identity as Messiah and Prophet (Luke 22:64–65; Matthew 26:68).

- In choosing scorn, the guards echoed the crowd at the cross (Matthew 27:39–43), demonstrating how rejection of Christ often surfaces first in contemptuous words before escalating to violence.

- Christ “did not retaliate; when He suffered, He made no threats” (1 Peter 2:23), modeling patient endurance for believers.

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and beat Him

- Physical abuse followed verbal abuse: “They struck Him in the face and said, ‘Prophesy!’” (Luke 22:64; cf. Mark 14:65).

- Isaiah 50:6 anticipated this moment: “I gave My back to those who strike, and My cheeks to those who tear out my beard.”

- Each blow, though wicked, served the redemptive plan: “By His stripes we are healed” (Isaiah 53:5; 1 Peter 2:24).

- The brutality exposes the depth of human depravity and the height of Christ’s love, “who for the joy set before Him endured the cross” (Hebrews 12:2).

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summary

Luke 22:63 reveals ordinary men seizing, mocking, and beating the willingly submissive Son of God. Their contempt fulfills prophecy, displays humanity’s sin, and sets the stage for the atoning cross. Jesus endures without retaliation, proving both His sovereign control and His steadfast love that secures our salvation.

(63-73) And the men that held Jesus . . .--See Notes on Matthew 26:59-68; Mark 14:55-65. The verbs "mocked" and "smote" are both in the tense that implies continued action.

Verses 63-65. - After the second examination, the officials of the Sanhedrin mock and ill treat Jesus as one doomed to death. Verse 63. - And the men that held Jesus mocked him, and smote him. The position of the Redeemer when the cruelties took place, described in this and the two following verses, was as follows: After the arrest in Gethsemane, the guards, Jewish and Roman, escorted the Prisoner to the palace of the high priest in Jerusalem. There both Annas and Caiaphas apparently lodged. In the first instance, Jesus was brought before Annas, who was evidently the leading personage of the Sanhedrin of that day. Details of the preliminary examination are given apparently by John 18:13, 19-24. In this first and informal trial Caiaphas was evidently present, and took part (ver. 19). At the close of this unofficial but important proceeding, Annas sent him to Caiaphas. The true reading in John 18:24 is ἀπέστειλεν οϋν, "Annas therefore sent him." That is, at the close of the first unofficial examination, which took place in Annas's apartments in the palace of the high priest, Annas sent him to be examined officially before Caiaphas, the reigning high priest, and a committee of the Sanhedrim This, the second trial of Jesus, is related at some length by St. Matthew (Matthew 26:59-66) and St. Mark (Mark 14:55 64). The priests on that occasion sought false witnesses, but their witness did not, we know, agree. Jesus kept silence until Caiaphas arose, and with awful solemnity adjured him to say whether he was the Christ, the Son of God. So adjured, Jesus answered definitely in the affirmative. Then Caiaphas rent his robe, and appealed to the assembly, who answered the appeal by a unanimous cry," He is guilty of death." After this hearing before Caiapnas and a committee of the Sanhedrin, the condemned One was conducted before the full assembly of the Sanhedrim While being led across the court, he heard Peter's third denial. It was during the interval which elapsed before the great council assembled, that the mocking related in these verses (63-65) took place.

Parallel Commentaries ...


The
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

men
ἄνδρες (andres)
Noun - Nominative Masculine Plural
Strong's 435: A male human being; a man, husband. A primary word; a man.

who
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

were holding
συνέχοντες (synechontes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 4912: From sun and echo; to hold together, i.e. To compress or arrest; figuratively, to compel, perplex, afflict, preoccupy.

[Jesus]
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

began to mock
ἐνέπαιζον (enepaizon)
Verb - Imperfect Indicative Active - 3rd Person Plural
Strong's 1702: To mock, ridicule. From en and paizo; to jeer at, i.e. Deride.

Him
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

[and] beat [Him].
δέροντες (derontes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 1194: To flay, flog, scourge, beat. A primary verb; properly, to flay, i.e. to scourge, or to thrash.


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NT Gospels: Luke 22:63 The men who held Jesus mocked him (Luke Lu Lk)