Luke 23:3
And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.
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(3) Thou sayest it.—Here, as in Luke 22:70 and Matthew 26:64, the formula is one of confession. The fuller narrative of St. John should be compared throughout.

23:1-5 Pilate well understood the difference between armed forces and our Lord's followers. But instead of being softened by Pilate's declaration of his innocence, and considering whether they were not bringing the guilt of innocent blood upon themselves, the Jews were the more angry. The Lord brings his designs to a glorious end, even by means of those who follow the devices of their own hearts. Thus all parties joined, so as to prove the innocence of Jesus, who was the atoning sacrifice for our sins.See the notes at Matthew 27:11. CHAPTER 23

Lu 23:1-5. Jesus before Pilate.

(See on [1733]Mr 15:1-5; and [1734]Joh 18:28-19:22.)

See Poole on "Luke 23:1"

And Pilate asked him, saying,.... Observing that it was said, he had given himself out to be a king; for as for what regarded religion, he took no notice of it; he put this question to him,

art thou the King of the Jews? that their prophecies speak of, and they have expected;

and he answered him and said, thou sayest it; that is, thou sayest well; it is as thou sayest, I am the King of the Jews; See Gill on Matthew 27:11 though he did not leave this without an explanation; without informing him what sort of a king he was, and what kind of a kingdom he had; see John 18:36 which made Pilate perfectly easy, and desirous to release him, as appears by what follows.

And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.
Luke 23:3. σὺ εἶ, etc.: Pilate’s question exactly as in Mt. and Mk.—σὺ λέγεις: this reply needs some such explanation as is given in John; vide notes on Mt.

3. Art thou the King of the Jews?] St Luke narrates the trial very briefly. The Jewish priests had expected that on their authority Pilate would at once order Him to execution; but, on the contrary, he meant first to hear the case, and asked them what accusation they brought, refusing to accept their bare assertion that He was “a malefactor.” Pilate only attends to the third charge, and asks Christ this question on the Roman principle that it was always desirable to secure the confession of the accused. We see from St John (John 18:33) that Jesus had been led into the Praetorium while His accusers stayed without; that He had not heard their accusations (John 18:34), and that Pilate was now questioning Him at a private examination.

Thou sayest it] For a fuller account of the scene read John 18:33-38. It is alluded to in 1 Timothy 6:13.

Verse 3. - And Pilate asked him, saying, Art thou the King of the Jews? Pilate then went again into his judgment-hall, where he had left Jesus, but before going back he could not resist addressing an ironical word to the accusing Jews: "Take ye him, and judge him according to your Law" (John 18:31), to which the Sanhedrists replied that they were not allowed to put any man to death, thus publicly confessing the state of comparative impotence to which they were now reduced, and also revealing their deadly purpose in the case of Jesus. Pilate, having gone into the judgment-hall again, proceeds to interrogate Jesus. The first two accusations he passes over, seeing clearly that they were baseless. The third, however, struck him. Art thou, poor, friendless, powerless Man, the King I have been hearing about? And he answered him and said, Thou sayest it. St. Luke gives only this bare summary of the examination, in which the prisoner Jesus simply replies "Yes," he was the King. St. John (John 18:33-38) gives us a more full and detailed account. It is more than probable that John was present during the interrogatory. In the sublime answers of the Lord, his words explanatory of the nature of his kingdom, which "is not of this world," struck Pilate and decided him to give the reply we find in the next verse. Luke 23:3
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