Luke 22:64 · Bible study
Luke 22:64 Commentary: Mocking the Prophet
Greek · 6 what the commentators say
Meaning in one sentence
Why do the guards blindfold Jesus and demand he prophesy who struck him?
Research Summary
- Meaning: The mockery of Jesus as prophet, revealing his silent endurance and divine knowledge.
- Key words: blindfolded, struck, prophesy, who struck you, each term highlights the degradation and the ironic test.
- Main debate: Minimal; the mockery is clear. Some debate the exact chronology (before or after formal condemnation), but all agree on the meaning.
- Theological theme: The humiliation of Christ as the Suffering Servant, who trusts the Father even when treated as a fool.
- Best use: In studies on the passion narrative, prophecy fulfillment, and Christian endurance under mockery.
Translation Comparison
BSB Berean Standard Bible 2020
They blindfolded Him and kept demanding, “Prophesy! Who hit You?”
WEB World English Bible 2000
Having blindfolded him, they struck him on the face and asked him, “Prophesy! Who is the one who struck you?”
KJV King James Version 1769
And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?
ASV American Standard Version 1901
And they blindfolded him, and asked him, saying, Prophesy: who is he that struck thee?
YLT Young's Literal Translation 1898
and having blindfolded him, they were striking him on the face, and were questioning him, saying, `Prophesy who he is who smote thee?'
Darby Darby Bible 1890
and covering him up, asked him saying, Prophesy, who is it that struck thee?
Douay-Rheims Douay-Rheims Bible 1899
And they blindfolded him and smote his face. And they asked him saying: Prophesy: Who is it that struck thee?
Translations in other languages (10 available)
Y cubriéndole|strong="G4028, G0846", herían su rostro, y preguntábanle, diciendo: Profetiza quién es el que te hirió.
E cobrindo-o, perguntavam, dizendo: Profetiza, quem é o que te feriu?
Ils lui voilèrent le visage, et ils l’ interrogeaient, en disant: Devine qui t’ a frappé.
verdeckten ihn und schlugen ihn ins Angesicht und fragten ihn und sprachen: Weissage, wer ist' s, der dich schlug?
En als zij Hem overdekt hadden, sloegen zij Hem op het aangezicht, en vraagden Hem, zeggende: Profeteer, wie het is, die U geslagen heeft?
e avendolo bendato gli domandavano: Indovina, profeta, chi t’ha percosso?
A zakrywszy go, bili twarz jego i pytali go, mówiąc: Prorokuj, kto jest, co cię uderzył.
и, закрыв Его, ударяли Его по лицу и спрашивали Его: прореки, кто ударил Тебя?
又 蒙著 他的眼，問 他說：「你是先知，告訴我們打 你 的是 誰？」
And, covering his eyes, they said to him, Are you prophet enough to say who gave you that blow?
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 22:64
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse records a deliberate mockery of Jesus' prophetic office. The guards blindfold him and strike him, then demand he name his assailant, a cruel game akin to blind man's buff. Gill notes that they 'deride his prophetic office' by using the language of children at play. Lange observes that they mock him 'especially in his prophetical and kingly character.' Matthew Henry adds that 'they made sport with him' and intended an affront to his claim to know secret things. The irony is thick: Jesus had just accurately prophesied Peter's denial (v. 61), and here they challenge him to do the same. Yet he refuses to play their game. Instead, he silently bears the insult, which itself fulfills Scripture (Isa. 50:6).
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The guards intentionally mock Jesus by demanding a prophetic demonstration, and Jesus chooses not to respond, thus fulfilling the pattern of the Suffering Servant who trusts God in humiliation.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of the mockery | Commentators agree the mockery targets Jesus' prophetic office, treating it as a joke. | Some (e.g., Gill, Matthew Henry) emphasize the cruel game aspect; others (Lange) note the mockery of both prophetical and kingly character. |
| Chronology in the passion | All agree the mockery occurred after the night session of the Sanhedrin and before the morning confirmation. | Wesley suggests the abuse may have happened both before and after the formal condemnation, but most place it after. |
| Comparison to Samson | Both figures are mocked by captors after being physically overpowered. | Some see a direct typological parallel (Samson as a type of Christ), while others view it as a general similarity in Old Testament narratives. |
Historical & Cultural Context
This scene unfolds during the night after the Sanhedrin's informal but decisive condemnation of Jesus. The 'men who held Jesus' (v. 63) were likely temple guards or servants of the high priest, now emboldened by the hostility of their masters. They had heard the council pronounce Jesus a condemned man, and they treated him accordingly.
The blindfolding and striking was a cruel game familiar in the ancient world, comparable to children's 'blind man's buff.' But here it carried a sharp theological edge. By demanding he 'prophesy' who struck him, the guards were taunting the very claim that had just been condemned, that Jesus was the Christ, the Son of God, who knew all things. They wanted to force a demonstration of his prophetic power on their terms, in a degrading setting.
The timing matters. The rooster had just crowed, confirming Jesus' prophecy of Peter's denial (v. 60-62). The readers of Luke's Gospel are meant to see the contrast: Peter's denial brought bitter tears, but Jesus' prophetic word still stood. The guards mocked what they could not see, that the blindfolded prisoner was actually the one who sees all. This is the Suffering Servant of Isaiah, who 'gave his back to the smiters' (Isa. 50:6) and did not open his mouth.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Greek text is consistent across major manuscripts, with only minor spelling differences that do not affect meaning.
Reception History
This verse has been central in Holy Week liturgies and passion narratives. Early church fathers, such as Augustine, saw the mockery as the fulfillment of Isaiah 50:6 ('I gave my back to the smiters'). Medieval passion plays dramatized the scene, often emphasizing the guards' cruelty and Jesus' patient silence. Reformation commentators (Matthew Henry, Gill) focused on the irony and the fulfillment of prophecy, applying it to the believer's endurance under scorn. In modern use, the passage invites reflection on the depths of human sin and the sovereignty of God, who turns mockery into revelation of his Son's identity.
Preaching This Verse
Three-point outline
- The mockery of the Prophet, The guards use a children's game to humiliate Jesus, attacking the very office he claimed: prophet. Their taunt 'Prophesy!' shows they think his prophetic ability is a fraud.
- The irony of the taunt, Jesus had just prophesied Peter's denial accurately. The guards do not know this, but Luke's readers do. The mocking request for prophecy ironically confirms that he is a true prophet, even as he endures the blow.
- The silent response of Jesus, Jesus does not name the striker. He refuses to prove himself on their terms. His silence is not weakness; it is the strength of one who trusts the Father and fulfills the pattern of the suffering servant.
Five-point outline
- The setting of mockery, Night, after the council's verdict, in the hands of guards who treat a condemned man as a plaything.
- The game of blindfolding, A common cruelty, but here loaded with meaning: they are trying to blind the one who is the Light of the World.
- The demand for prophecy, 'Who is the one who struck you?' They think they are testing him, but they are actually fulfilling prophecy (Isa. 50:6).
- The fulfillment of Scripture, Jesus' silent endurance matches the Suffering Servant, who 'did not open his mouth' (Isa. 53:7).
- The example for disciples, When mocked for faith, we remember that Jesus faced the same. He knows our pain, and his silence is not absence but trust.
Illustration hooks
- A child blindfolded in a classroom game, being spun around and asked to guess who tapped them. The confidence of the others that they can fool the blindfolded person.
- A public figure (like a teacher or pastor) being challenged by a group to 'prove' something they believe, not in sincere inquiry but in mockery. The awkward silence that can follow.
- A employee who has warned about a problem, only to be ridiculed when the problem actually happens, the irony of being proven right even while being mocked.
Questions your congregation is asking
- Why didn't Jesus just name the striker and show them who he was?
- Does this mean Christians should never defend themselves when mocked?
- How can I endure mockery for my faith without losing hope?
Leading a Discussion
This verse shows the lowest point of Jesus' humiliation, yet it reveals his prophetic identity. The guards thought they were making a game of him, but their mockery only highlighted what they refused to see: that Jesus knew all things, including the hearts of those around him.
Discussion questions
- What specific actions do the guards take against Jesus? How do these actions insult his claim to be a prophet? (Observation)
- Read Luke 22:60-62. What had Jesus just prophesied? How does that context increase the irony of the guards' demand? (Interpretation)
- Why do you think Jesus remained silent instead of answering their taunt? What does his silence communicate? (Interpretation)
- How does this scene fulfill Old Testament passages like Isaiah 50:6 or 53:7? What does that tell us about God's plan? (Connection)
- When have you faced mockery for something you believed? How did you respond, and how does Jesus' example guide you? (Application)
- What does this passage teach us about the humility and self-control required to follow a mocked Savior? (Application)
- How can our church community support those who are ridiculed for their faith today? (Application)
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Judges 16:21 | The Philistines laid hold on him and put out his eyes; and they brought him down to Gaza and bound him with fetters of bronze; and he ground at the mill in the prison. |
| Judges 16:25 | When their hearts were merry, they said, “Call for Samson, that he may entertain us.” They called for Samson out of the prison; and he performed before them. They set him between the pillars; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary focuses on the illegality of Jesus' trial before Caiaphas, noting that after Jesus affirmed He was the Christ, the assembly illegally set aside the need for further witnesses. They declared Him "ish maveth," a man deserving death, marking the moment He was regarded by the priests' dependents as a condemned criminal.
Geneva Bible Notes Reformed 1599
The Geneva note highlights the cruel mockery: the soldiers blindfold Jesus and then demand He name who struck Him, a test no ordinary person could pass. Their scorn treats Him as a false prophet, yet He is the true Prophet who silently knows all things.
Gill's Exposition of the Bible Baptist 1748
Gill compares the soldiers' mockery to a children's game of blindman's buff. He notes that blindfolding Jesus and asking Him to identify who struck Him was a deliberate insult to His prophetic office, treating a solemn moment as cruel sport.
Lange's Commentary Reformed 1857
Lange insists that the council members themselves joined the servants in mocking and striking Jesus, not just the guards. He also argues that Luke describes a second, formal morning session where the earlier death sentence was ratified, not a single trial.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the cruel game the servants played: blindfolding Jesus and striking him, demanding he name the hitter as an insult to his prophetic knowledge. He notes that while they made sport, Jesus said nothing and bore everything, allowing hell to do its worst without a word.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that Matthew and Mark place the blindfolding and striking after the council condemned Jesus, but he suggests the abuse likely happened both before and after the sentence. The same mistreatment probably occurred twice.