The men who were holding Jesus
This phrase refers to the guards or soldiers who had custody of Jesus after His arrest in the Garden of Gethsemane. The Greek word for "holding" is "συνέχω" (synechō), which implies a firm grip or control over someone. This indicates the physical restraint and authority they exercised over Jesus, who, despite His divine power, submitted to this treatment in fulfillment of His mission. Historically, these men were likely part of the temple guard, a group tasked with maintaining order in the temple precincts and executing the orders of the Jewish leaders. Their role in this moment highlights the fulfillment of prophecy and the unfolding of God's redemptive plan through Jesus' willing submission to human authority.

began to mock Him
The act of mocking is captured by the Greek word "ἐμπαίζω" (empaizō), which means to ridicule or make fun of someone. This mockery was not just a casual jest but a profound disrespect and scorn directed at Jesus, the Messiah. In the historical and cultural context of the time, mocking was a way to demean and dehumanize a person, stripping them of dignity and honor. For Jesus, who is the King of Kings, to endure such treatment underscores His humility and the depth of His love for humanity. This mockery fulfilled the prophecies of the suffering servant found in Isaiah 53, where it was foretold that the Messiah would be despised and rejected by men.

and beat Him
The Greek word used here is "δέρω" (derō), which means to strike or physically assault. This beating was a brutal act of violence, reflecting the intense hatred and rejection Jesus faced. Historically, such treatment was common for those considered criminals or blasphemers, and it was intended to inflict pain and humiliation. In the scriptural context, this beating is a precursor to the more severe suffering Jesus would endure during His crucifixion. It serves as a poignant reminder of the physical and emotional agony He willingly accepted to atone for the sins of the world. This act of violence against Jesus is a testament to His sacrificial love and the fulfillment of His role as the Lamb of God, who takes away the sin of the world (John 1:29).

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.(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)