Luke 22:47

Luk_22:47-53

Judas, betrayest thou the Son of Man with a kiss

The traitors kiss

I.

A TRAITOR AMONG THE DISCIPLES. Many of them were weak in faith and carnal in apprehension, but only one a traitor.

II. THE CHARACTERISTIC OF HIS TREASON. Betrayed Lord into cruel hands of foes. Professed followers of Christ may betray Him to the scorn of the world, giving the sceptic arguments for his infidelity, and the worldly excuses for rejection of Christ.

III. THE MANNER OF THE BETRAYAL. A kiss.

1. It was the accepted token of affection.

2. It was here prostituted to the basest of uses.

3. It was received with lamblike meekness by Him who knew it meant treachery.

IV. THEY BETRAY THE SON OF MAN WITH A KISS WHO--

1. Compliment and deny Him with the same lips,

2. Profess to be united with Him at His table, and then act as lovers and servants of the world.

3. Exalt His humanity to the skies, and deny His rightful divinity and the efficacy of the atonement. (Homiletic Review.)

Christ betrayed by Judas

I. BY WHOM CHRIST WAS BETRAYED. Judas, one of the twelve. Not an occasional disciple who had fastened himself upon the Lords company, not one of the seventy who had been sent forth by two and two; one of the called, the chosen; one singled out from the great mass of mankind for the office of a foundation-stone in the Church of God.

II. Let us consider SOME OF THE AGGRAVATIONS OF THIS PERFIDIOUS CONDUCT ON THE PART OF JUDAS. Judas was not only equal with the rest of the apostles, but he was allowed to carry the bag, which would certainly appear to invest him with a sort of official superiority.

III. THE ENDS FOR WHICH CHRISTS BETRAYAL WAS PERMITTED. That it was of mere permission we know. God has abundance of snares for taking the wise in their own craftiness; He has ten thousand accidents at command by which to mar a well-concerted plot. Yea, even after the capture had been effected, twelve legions of angels waited the bidding of Christ to rescue Him from the traitors power. But God will not avail Himself of these means.

IV. Let us now consider some of the MORAL LESSONS which seem to be conveyed to us by this history.

1. We see how needful it is that we, each one of us, look well to the state of our own hearts. Here is a man who knew the truth, who had preached the truth, who had wrought miracles for the sake of the truth; and yet became a castaway. Now, why was this? He held the truth in unrighteousness. The man who has been a hypocrite in religion is very rarely recovered; he deceives others, but yet more fatally does he deceive himself.

2. Again: the history teaches us how little security against our falling away, there is in the possession of eminent spiritual advantages. Judas Iscariot, one of the twelve.

3. Again: we learn from this history how insensible and unperceived is the progress of the downward course in sin. When a man once enters on the way of transgression, he can never tell where he shall stop. Neither wickedness nor holiness attain to their full stature all at once. We cannot suppose that Judas had the remotest thought of his treachery when he first accepted the invitation to become one of the apostles.

4. The enslaving power of the love of this present world. (D. Moore, M. A.)

The treason of Judas

1. Hence in the first place we learn, that the greatest professors had need be jealous of their own hearts, and look well to the grounds and principles of their professions.

2. Learn hence also, that eminent knowledge and profession puts a special and eminent aggravation upon sin. To sin against clear light is to sin with a high hand. It is that which makes a sad waste of the conscience.

3. Learn hence, in the third place, that unprincipled professors will sooner or later become shameful apostates.

4. Moreover in this example of Judas you may read this truth--that men and women are never in more imminent danger than when they meet with temptations exactly suited to their master-lusts, to their own iniquity. O pray, pray, that ye may be kept from a violent suitable temptation. Satan knows that when a man is tried here, he falls by the root.

5. Hence, in like manner, we are instructed, that no man knows where he shall stop when he first engages himself in a way of sin.

6. Did Judas sell Christ for money? What a potent conqueror is the love of this world! How many hath it cast down wounded? What great professors have been dragged at its chariot-wheels as its captives? Pliny tells us that the mermaids delight to be in green meadows, into which they draw men by their enchanting voices; but saith he, there always lie heaps of dead mens bones by them. A lively emblem of a bewitching world! Good had it been for many professors of religion if they had never known what the riches, and honours, and pleasures of this world meant.

7. Did Judas fancy so much happiness in a little money, that he would sell Christ to get it? Learn, then, that which men promise themselves much pleasure and contentment in, in the way of sin, may prove the greatest curse and misery to thorn that ever befel them in the world.

8. Was there one, and but one, of the twelve that proved a Judas, a traitor to Christ? Learn thence, that it is a most unreasonable thing to be prejudiced at religion, and the sincere professors of it, because some that profess it prove naught and vile.

9. Did Judas, one of the twelve, do so? Learn thence, that a drop of grace is better than a sea of gifts. Gifts have some excellency in them, but the way of grace is the more excellent way (1Co_12:31). Gifts, as one saith, are dead graces, but graces are living gifts. There is many a learned head in hell. These are not the things that accompany salvation. It is better for thee to feel one Divine impression from God upon thy heart than to have ten thousand fine notions floating in thy head. Judas was a man of parts, but what good did they do him?

10. Did the devil win the consent of Judas to such a design as this? Could he get no other but the hand of an apostle to assist him? Learn hence, that the policy of Satan lies much in the choice of his instruments he works by.

No bird, saith one, like a living bird to tempt others into the net. Austin told an ingenious young scholar the devil coveted him for an ornament. He knows he hath a foul cause to manage, and therefore will get the fairest hand he can to manage it with the less suspicion.

11. Did Judas, one of the twelve, do this? Then, certainly, Christians may approve and join with such men on earth whose faces they shall never see in heaven.

12. Did Judas, one of the twelve, a man so obliged, raised, and honoured by Christ, do this? Cease then from man, be not too confident, but beware of men. Trust ye not in a friend, put no confidence in a guide, keep the door of thy lips from her that lieth in thy bosom (Mic_7:5). (J. Flavel.)

The betrayal

I. LET US TARRY AWHILE, AND SEE OUR LORD UNGRATEFULLY AND DASTARDLY BETRAYED.

1. It is appointed that He must die, but how shall He fall into the hands of His adversaries? Shall they capture Him in conflict? It must not be, lest He appear an unwilling victim. Shall He flee before His foes until He can hide no longer? It is not meet that a sacrifice should be hunted to death. Shall He offer Himself to the foe? That were to excuse His murderers, or be a party to their crime. Shall He be taken accidentally or unawares? That would withdraw from His cup the necessary bitterness which made it wormwood mingled with gall.

(1) One reason for the appointment of the betrayal lay in the fact that it was ordained that mans sin should reach its culminating point in His death.

(2) Beyond a doubt, however, the main reason for this was that Christ might offer a perfect atonement for sin. We may usually read the sin in the punishment. Man betrayed his God. Therefore must Jesus find man a traitor to Him. There must be the counterpart of the sin in the suffering which He endured. You and I have often betrayed Christ. It seemed most fitting, then, that He who bore the chastisement of sin should be reminded of its ingratitude and treachery by the things which He suffered.

(3) Besides, brethren, that cup must be bitter to the last degree which is to be the equivalent for the wrath of God.

(4) Moreover, we feel persuaded that by thus suffering at the hand of a traitor the Lord became a faithful High Priest, able to sympathize with us when we fall under the like affliction.

2. Now let us look at the treason itself. You perceive how black it was.

(1) Judas was Christs servant, what if I call him His confidential servant.

(2) Judas was more than this: he was a friend, a trusted friend.

(3) The world looked upon Judas as a colleague of our Lords.

(4) Our Lord would look upon Judas as a representative man, the portraiture of many thousands who in after ages have imitated his crime.

3. Observe the manner in which Christ met this affliction.

(1) His calmness.

(2) His gentleness.

II. Grant me your attention while we make an estimate of the man by whom the Son of Man was betrayed--JUDAS THE BETRAYER.

1. I would call your attention, dear friends, to his position and public character.

(1) Judas was a preacher; nay, he was a foremost preacher, he obtained part of this ministry, said the Apostle Peter.

(2) Judas took a very high degree officially. He had the distinguished honour of being entrusted with the Masters financial concerns, and this, after all, was no small degree to which to attain. The Lord, who knows how to use all sorts of gifts, perceived what gift the man had.

(3) You will observe that the character of Judas was openly an admirable one. I find not that he committed himself in any way. Not the slightest speck defiled his moral character so far as others could perceive. He was no boaster, like Peter.

2. But I call your attention to his real nature and sin. Judas was a man with a conscience. He could not afford to do without it. He was no Sadducee who could fling religion overboard; he had strong religious tendencies. But then it was a conscience that did not sit regularly on the throne; it reigned by fits and starts. Conscience was not the leading element. Avarice predominated over conscience.

3. The warning which Judas received, and the way in which he persevered.

4. The act itself. He sought out his own temptation. He did not wait for the devil to come to him; he went after the devil. He went to the chief priests and said, What will ye give me? Alas! some peoples religion is grounded on that one question.

5. We conclude with the repentance of Judas. He did repent; but it was the repentance that worketh death. The man who repents of consequences does not repent. The ruffian repents of the gallows but not of the murders and that is no repentance at all. Human law, of course, must measure sin by consequences, but Gods law does not. There is a pointsman on a railway who neglects his duty; there is a collision on the line, and people are killed; well, it is manslaughter to this man through his carelessness. But that pointsman, perhaps, many times before had neglected his duty, but no accident came of it, and then he walked home and said, Well, I have done no wrong. Now the wrong, mark you, is never to be measured by the accident, but by the thing itself, and if you have committed an offence and you have escaped undetected it is lust as vile in Gods eye; if you have done wrong and Providence has prevented the natural result of the wrong, the honour of that is with God, but you are as guilty as if your sin had been carried out to its fullest consequences, and the whole world set ablaze. Never measure sin by consequences, but repent of them as they are in themselves. (C. H. Spurgeon.)

Treachery to Christ

I. Observe, THE PERSON ADDRESSED--Judas. One on whom the Saviour had conferred many benefits, and who had made an open profession of His name. Betrayest thou!

II. Observe, the PERSON SPEAKING--Jesus. The title which Jesus here assumes, in calling Himself the Son of Man, may teach us the following things--

1. That He is really and properly Man, as well as truly Divine.

2. The phrase, Son of Man, seems intended to denote the meanness of Christs origin, and the poverty of His outward condition.

3. Christs assumption of this character may teach us to consider Him as the Saviour of all nations; or of all that ever will be saved, out of every kindred, tongue, and people: He is not the Son of this or that particular people, but the Son of Man, and the Saviour of all them that believe, by whatever name they may be distinguished.

4. The term Son of Man seems to have been prefigured and foretold as a title which belonged to the expected Messiah.

III. THE QUESTION WHICH JESUS PUTS TO THE TRAITOR: Betrayest thou the Son of Man with a kiss? Improvement:

1. We have here a loud call to be jealous of our own hearts, and to exercise a holy watchfulness over them. More especially, if we regard our immortal interests, let us carefully avoid the following things--

(1) Self-confidence. The fear of falling is a good security against it.

(2) The secret indulgence of any sin: this was the ruin of Judas.

(3) Beware of a profession without principle, the form of godliness without the power. Those who have no root in themselves will soon wither away.

2. We see how far a person may go in the way to heaven, and yet fall short of it.

3. Let us admire and adore the infinite wisdom of God, who brought so much real good out of so much aggravated evil. (B. Beddome, M. A.)

He touched his ear, and healed him

Jesus the Restorer

Jesus wrought a miracle to repair the mischief which Peter had done. Thus, by one act, in one moment, Christ made Himself the repairer of the breach. The evil, which His follower had done, was cancelled; and, through the kind interposition of a special act, the injured man was none the worse--but rather the better--and the harm, of which a Christian had been the occasion, was neutralized by his Master. I do not know what we should any of us do if we might not hope that this is still one of the blessed offices of Christ. We go through life meaning to do good; but oh! how often--through some ignorance, or indiscretion, or self-will-doing exactly the reverse! Happy is it for us if we might believe that Christ comes after us to undo the harm--nay, that by one of His gracious transformations, He comes afterwards to turn to benefit the very thing which we have done hurtingly. In the retrospect of life there was, it may be, a long period before you knew God--when your influence was all on the wrong side; your example and your words were always for the world, and sometimes for what was positively sinful! How many a bad and well-nigh deadly wound must you have been making during those years upon the minds of those among whom your remarks and your actions were being flung about with such utter carelessness! How many a young companion, years back, may have learnt then to carry with him a life-long scar through some idle word of yours. Through the infinite patience, and the abounding grace of our God and Saviour, you have become a Christian; and you now love the Lord Jesus Christ as you love nothing else in earth or heaven; and, at this moment, you could not have a bitterer thought than to think that you had ever done anything to keep a soul from Jesus; or to give a moments pain to one of His little ones. Now, may you take it as one of the wonderful provisions of your new state--as one of the blessings into which you have been admitted--that the Christ, whom you now call yours, will prevent the consequences of what you did in those days of sinful blindness--that He will restore what you destroyed, that fins bloom to that delicate conscience, it may be, of one of your early friends; that He will rectify the ill--that He will touch with His own virtue the afflicted part, and that He will heal all that wound. Why may we not believe all this? Was not that the spirit of the Man, that night, when He stood upon the Mount of Olives? And is He not the same Restorer now? Do not think because man made your trouble, therefore God will not deal with the trouble. It rests with you. If you bring a sin to Christ believingly, He will take away that sin. If you bring a sorrow to Christ believingly, He will take away that sorrow. (J. Vaughan, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 22:47-48. And while he yet spake, behold, a multitude had entered the garden, consisting of persons of very different stations and offices in life; and Judas went before them — To lead them to the place, and show them the man they wanted, by kissing him. See on Mat 26:47-56; Mar 14:43-49. Betrayest thou the Son of man with a kiss? — Dost thou make my condescending kindness the occasion of thy base treachery, and use that as the signal of it, which, among men, is the usual token either of love or homage? And dost thou thus betray him who is thy Lord and Master, and whom thou canst not but know to be the Messiah, entitled in the Scriptures, the Son of man? And dost thou think that he can be imposed upon by this poor artifice? or that God, who has promised him so glorious and triumphant a kingdom, will not punish such baseness and cruelty to him? “There is great reason to believe,” says Dr. Doddridge, “that our Lord uses this phrase of the Son of man to Judas on this occasion, (as he had done the same evening at supper, twice in a breath,) in the sense here given. And it adds a spirit to these words that has not often been observed, which the attentive reader will discern to be attended with much greater strength and beauty, than if our Lord had only said, Dost thou betray me with a kiss?”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Luk_22:47. A multitude.—“Composed of Levitical guards under their generals, a Roman tribune with some soldiers, part of a cohort from the Fort of Antonia, and some priests and elders” (Farrar). To kiss Him.—The preconcerted sign.

Luk_22:48. Betrayest thou? etc.—In the order in the original the basest circumstance of the deed of treachery is made prominent—“Judas, with a kiss betrayest thou?” etc.

Luk_22:50. One of them.—St. John tells that it was Peter, and that the servant’s name was Malchus. Perhaps the synoptists omit the former name, from prudential motives. Suffer ye thus far.—If we are to understand these words as addressed to the disciples, they mean, “Let them do what they please; resist them not,” and are equivalent to the longer speech reported in Mat_26:52-54. If, however, they are addressed to the captors, they might be interpreted to mean, “Allow Me thus much liberty”—i.e., to set Him free for a moment to heal the wounded man. The former is perhaps to be preferred, as the words can be understood as virtually equivalent to the remonstrance addressed to the disciples in the parallel account in St. Matthew, and as the next words of Jesus are spoken to the captors.

Luk_22:52. A thief.—Rather, “a robber” (R.V.).

Luk_22:53. This is your hour, etc.—I.e., “This is the time when power is given you against Me by the determinate counsel of God (Act_4:28), and in which the Power, or Prince, of darkness, is permitted to exercise his rancour against Me” (Bloomfield). Perhaps there is also an allusion to the darkness of the night, as harmonising with deeds of treachery and violence.

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_22:47-53

The Arrest.—The agony (lit. “struggle”) in the garden of Gethsemane was now past, and Christ had won the victory, so that now He was fortified against the new form of temptation to which He was subjected. For still the “power of darkness” (Luk_22:53), was arrayed against Him, and the tempter, who had sought in vain to overthrow His self-possession by suggestions of coming evil, now resorts to force and arms. The quiet of the garden and of the midnight hour is broken in upon by the arrival of a multitude of enemies, led by one into whom Satan had entered. All through the scene that followed the Divine majesty and calmness of the Saviour are very conspicuous. Neither the baseness of the act of betrayal, nor the rash conduct of one of His would-be defenders, nor the malignant rage of His enemies, provokes Him to a hasty word. He expostulates in turn with the traitor, with the disciple who drew his sword, and with His captors.

I. An appeal to conscience.—If anything might have aroused the fiercest and most righteous indignation, it was surely the conduct of Judas. He knew the place where Christ was to be found, and the reason why He was accustomed to resort thither. Yet He did not hesitate to violate the sanctity of the place of prayer used by his Master, so bent was he upon carrying out his evil purpose. He goes before the armed band as their leader, and as if to make sure that Christ should not escape, even if he had to capture Him with his own hands. And then, too, as the crowning act of baseness, he had arranged to point out the Saviour to His captors by drawing near to Him and kissing Him. Surely we have sin here in its last and most hateful form: when the evil purpose is disguised by hypocritical pretence, and the sinner is so hardened as not even to recognise his own baseness. There is a certain severity, mingled with tenderness, in the expostulation addressed by Jesus to the traitor. His calling him by his name might have reminded him of friendly, confidential intercourse in former days. “Is it by this mark of affection, the kiss of discipleship and friendship, that the signal is to be given to the enemy? Dost thou kiss and betray?” In words calculated to sting and arouse the sleeping conscience, Jesus reveals to the fallen apostle the blackness of his guilt. He calls the evil by its name and reveals it in all its hideousness. And had not the heart of Judas been hardened, the remonstrance of Jesus might not have been in vain. Had he, even at his last moment, repented and asked forgiveness, we cannot doubt but that it would have been freely extended to him. The pleading of Christ with the sinner falls in vain on the heart that is wedded to its sin.

II. A call to patience.—Before Jesus had had time to reply to the question of the apostles, “Lord, shall we smite with the sword?” one of them, Peter, acted on his own impulse and struck wildly at one of the crowd. Perhaps Malchus, the servant of the high priest, who received the blow, was more prominent than his fellows in laying hands upon Jesus; yet was he less guilty than others—less guilty, for example, than the high priest, from whom probably he caught by contagion the spirit of rancorous hatred against the Saviour. The high priest veiled his hatred under courteous phrases and legal forms: the uncultured, rude servant manifested his hatred in a rough, brutal way. Yet was the master more guilty than the servant. Peter’s action was hasty and ill-advised. It is not for the Church to wield the sword of justice; she is apt to strike the wrong person. His action, too, not only endangered his own safety, but was calculated to compromise his Master’s cause. For it was necessary for Jesus, in order to clear Himself from the accusations brought against Him by the Jews, to be able to say, “My kingdom is not of this world; if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews” (Joh_18:36). And so Christ restrained the apostle from striking another blow, and healed the wound he had inflicted. His words prescribed patience instead of resistance. “Suffer ye thus far”—“allow these men to go as far as this, to bind Me and take Me away.” How marvellous the patience shown by Him, whose next action proved His possession of superhuman power! What a rebuke does not His submission to violence and wrong administer to us, who are so eager to resent every petty affront! He returns good for evil, and blesses His enemies. He heals the man who was binding His hands, and who not only asked for no benefit, but was even devoid of faith in Him who conferred it.

III. A rebuke of cowardice.—Christ turns from those who were merely acting under orders, and addresses the members of the Sanhedrim, who had not thought it beneath their dignity to be present at the arrest of their victim, and rebukes their cowardice. Surely all this parade of soldiers and officers for the capture of one man, who offered no resistance, was unnecessary! He was no desperate malefactor, but one who had often taught the people the way of righteousness, in the courts of the Temple. Had He been an evil-doer they might have arrested Him openly, in the daylight. And even now it was not the force they brought against Him that compelled His surrender. It was “their hour”—the hour appointed by God for their triumph and for His submission; a greater than an earthly power aided them, but it was “the power of darkness.” And so, even at the time when Christ yielded to His foes, He declared plainly that He was the light, that resistance to Him was of the essence of sin, and anticipated the triumph of the light over darkness. This hour would pass, and the Sun of Righteousness, which was now suffering eclipse, would shine forth in His strength.

SUGGESTIVE COMMENTS ON Luk_22:47-53

Luk_22:47-53. The Arrest of Jesus.

I. The traitor’s kiss (Luk_22:47-48).

II. The attempt, on the part of the disciples, to defend Him (Luk_22:49-51).

III. The protest of Christ against the treachery and cowardice of His enemies (Luk_22:52-53).

Luk_22:47. “Went before them.”—A twofold act of treachery Judas was guilty of.

1. He led the band to the place where they might find Jesus.

2. He pointed Him out, so as to secure His apprehension.

Luk_22:48. “Judas, betrayest thou?”—Every word in the sentence indicates the depth of guilt belonging to this evil deed.

I. Its treachery.—“Judas, betrayest thou?”

II. Its malice.—“Betrayest.”

III. Its ingratitude.—“The Son of man.”

IV. Its hypocrisy.—“With a kiss.”

“Betrayest thou?”—Jesus spoke appealingly to Judas, but only cast a look upon Peter. The words were lost upon Judas: the look brought Peter to repentance.

Luk_22:48; Luk_22:61. Two Rebukes.—These rebukes were given by our Lord to two disciples. Both quiet, but potent.

I. To the arch-hypocrite.—A few mild words.

II. To the denying disciple.—A look.

III. Their results.—Each rebuke was followed by repentance. But what a difference! Heaven in the one; hell in the other. The one tearful; the other tearless. The one leading to contrition and restoration; the other to remorse, anguish, suicide.—Campbell.

Luk_22:49. “Shall we smite?”—The enigmatical warning of Luk_22:36 was evidently in the minds of the disciples. They were not sure whether or not He intended them to use the swords they carried.

Luk_22:50. “Smote a servant.”—By this action Peter

(1) endangered his own safety, and

(2) compromised the cause of his Master, both by manifesting a spirit antagonistic to His and by giving occasion for the charge of resisting the officers of justice being made against Him.

Luk_22:51. “Healed him.”—A mark

(1) of Christ’s power,

(2) of His mercy, even towards an enemy.

I. How readily the Saviour repaired the damage caused by the mistaken zeal of His servants!

II. How Christ blesses His enemies, even while manifesting intensest opposition!

III. Christ teaches us that in doing good the need is the claim.—Hastings.

Luk_22:52-53. The Weapons and Stratagems used against Christ Unnecessary.—

1. His whole previous conduct might have made it clear to them that He would offer no resistance.

2. He had oftentimes been within their grasp, but they had not had courage to seize Him.

Luk_22:52. “Chief priests.”—In spite of their dignity, they were drawn, by motives of curiosity and malice, to witness His arrest. The phrase “which were come to Him” seems to imply that they had just arrived, possibly to receive Him into their custody the moment He was apprehended.

Luk_22:53. “Your hour.”—

1. A time appointed by God.

2. A time strictly limited, and short.

“This is your hour.”—Our Lord here distinguishes between the power exercised over Him by men, and that by the Evil One; but so as to make the “power” which rules over them to be that of darkness, while His own assertion of this shows that all was by the determinate counsel and fore-know ledge of God.—Alford.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

b. THE ARREST (Luk_22:47-53)

(Parallel with Mat_26:47-56; Mar_14:43-52; Joh_18:3-11.)

47And [om., And] while he yet spake, behold a multitude [or, throng], and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him. 48But Jesus said unto him, Judas, betrayest thou [deliverest thou up] the Son of man with a kiss? 49When they which were about him saw what would follow, they said unto him [om., unto him17], Lord, shall we smite with the sword? 50And one ofthem smote the servant of the high priest, and cut off his right ear. 51And Jesus answered and said, Suffer ye thus far.18 And he touched his ear, and healed him. 52Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be [Are] ye come out [Ye are come out, V. O.], as against a thief [robber], with swords and staves? 53When I was daily with you in the temple, ye stretched [not] forth no [your] hands against me: but this is your hour, and the power of darkness.

EXEGETICAL AND CRITICAL

Luk_22:47. One of the Twelve.—With this name as with a branding-iron Judas is designated even unto the end. In painter’s style Luke also brings forward the unexpectedness and rapidity of the coming forward of the enemy, although he only speaks in general of the ὄχλος, which is more specialized by Matthew and Mark. The question whether the treacherous kiss of Judas, which all the Synoptics mention, had preceded or followed the falling to the earth of the band, Joh_18:3-9, we believe (with Hess, Lücke, Olshausen, Tholuck, Ebrard, and others) that we must answer in the former sense. According to all the Synoptics, Judas presses forward while Jesus is yet speaking with His disciples, and gives the concerted sign too early, on which account the band, in advance of which he had hurried on, do not remark it, and therefore do not recognize our Lord. We should without ground magnify the guilt of the unhappy man if we assume that he had seen the falling of the band upon the earth, perhaps had been himself struck down, and even yet, as if nothing had come to pass, had himself given the token, which, moreover, had now become superfluous. The words, moreover, which D., E., H., X., &c., read after Luk_22:47, τοῦτο γὰρ σημεῖον δεδώκει, κ.τ.λ., are certainly borrowed from Mark.

To Kiss Him.—If we consult Luke alone, it might appear to us as if Judas had indeed the intention of pressing the kiss of betrayal upon the lips of innocence, but had been hindered in the carrying out of his purpose by our Lord’s address. From Matthew and Mark, however, it appears that the kiss was actually given. The accounts, however, make the impression that the answer of our Lord followed this shameful act as immediately as upon the burning lightning the stunning thunder-peal follows.

Luk_22:48. With a kiss, φιλήματι, the hallowed token of friendship. This in Luke stands emphatically first. Mark omits this utterance of our Lord; Matthew, on the other hand, has: “Friend, wherefore art thou come?” (Mat_26:50.) If Judas had, perhaps, approached in the thought of being able wholly to escape rebuke while he did what could only be the work of a moment, he now at once experiences that even this last wretched consolation is torn from him. Brief as his last tarrying in the presence of the Saviour was, it appears, nevertheless, at once, that he is seen through, vanquished, and condemned. If we assume that the ἑταῖρε, κ.τ.λ., of Matthew was uttered when Judas was first hurrying to Him the moment before the kiss, the φιλήματι, κ.τ.λ., immediately after it, everything agrees admirably. It is as if our Lord would, in the last word with which He gives Judas over to his self-chosen destruction, with every syllable yet thrust a sword through his Soul. Φιλήματι—τὸν υἱὸν ἀνθρώπου—παραδίδως the emphasis may be laid on every word, and yet even then we have only imperfectly rendered the force of this crushing question, which loses by every paraphrase. But alas, our Lord could therewith only reveal His own forbearance, holiness, and majesty, but could not win the wretched man for heaven who was already consecrated to hell. Cold as his kiss, remained the heart of the betrayer; from now on, we see Judas no longer standing with the disciples, but with the enemies, Joh_18:5. Even the Mohammedans have marked the place at which this abomination has been conjectured to have been committed, with a heap of stones. See Sepp, l. c., iii. p. 460.

Luk_22:49. When they which were about Him.—Unconscious but strong contrast between the unfaithful disciple and the faithful ones. They see τὸἐσόμενον: what is now on the point of taking place. By the approach of the band and the insult of Judas, they are at once persuaded that they themselves are no longer a step distant from the dreaded hour. They believed themselves hitherto to have dreamed, and appear now all at once to awake. Whether they shall strike in with the sword, is the question which they, looking upon the weapons brought with them out of the paschal hall, addressed to the Master, and before He could answer approvingly or disapprovingly, already one of them has followed the ill-considered question with a hasty act. No one of the Synoptics has here mentioned the name of Peter; the occurrence did not redound to the Apostle’s honor; the repeated narration of this occurrence with the statement of his name might have had the effect of bringing the Apostle into trouble; but for John, who did not write his gospel until after Peter’s death, such a ground of silence no longer existed. If, on the other hand, John, with Matthew and Mark, leaves the healing of Malchus’ ear unmentioned, this was not done because this miracle—the last miraculous benefit which Jesus bestows—was in itself compared with other miracles less remarkable, but because it was, of course, understood that the Master immediately made good the harm which the inconsiderate zeal of His disciple had occasioned. Luke, the physician, can not, however, omit to add: καὶ ἁψάμενος, κ.τ.λ. It is alike arbitrary to declare the ear to have been only wounded (Von Ammon), and to deny the whole reality of this miracle, as Neander, Theile, De Wette, Strauss, and others do.

Luk_22:51. Suffer ye thus far.—Instead of the more detailed address to Peter, Mat_26:52-54, Luke has only a brief but most remarkable utterance of our Lord to His enemies, ἐᾶτε ἕως τούτου. For that our Lord here speaks to the disciples (Grotius, Bengel, Meyer, and others), in the sense of: “Leave them, the ὄχλος, alone,” nolite progredi, is proved by nothing, not even by ἀποκριθείς. Much more probable is it that the interrupted sentence is more particularly explained by the immediately subsequent act of healing. Our Lord, namely, sees how the band are just addressing themselves to take Him prisoner, with the greater bitterness, perchance, because blood had already flowed, and He Himself is not minded to counterwork their designs. He only desires that they would leave His hands yet a moment free, that He might bestow yet one more benefit. “Leave Me,” He says in other words, “still free for the moment that I need in order to be able to perform this.” He does not even say, but only indicates by a sign, what He means. While He thus speaks, He attaches again the wounded member, and heals with one act two men, the one of a wound in the body, the other of a sickness in the soul. With this last friendly beam of light, the sun of His majestic works of wonder goes down in the mists of Gethsemane. [This interpretation of ʼΕᾶτε ἕως τούτου, although opposed to the usual view, is accepted by Alford, and appears to me more natural and simple than any explanation of the words as addressed to the disciples.—C. C. S.]

Luk_22:52. Then Jesus said.—Probably we can understand these words as spoken during the seizure and binding, or even after this. From the fact that our Lord’s words in Gethsemane are comparatively many, we may in some measure conclude as to the great tension of His spirit and the great composure of soul in which He inwardly passes through the beginning of His suffering, of which particularly the character of what He says may most strongly convince us.

To the chief priests.—If we place ourselves fairly in the intense excitement of the moment, we shall not be able to find it at all incredible that, as appears from Luke in this passage, some chief priests were personally in Gethsemane, in order to convince themselves of the fact of the arrest, and, in case of need, to encourage their servants by their presence. The servants had been sent out, but their masters had come of their own accord, and, perhaps, had only just now entered the garden (Ebrard, Lange). Why might they not, in their impatience, have rushed after their dependents, when these, on account of the delay in Gethsemane, did not return so quickly as had probably been expected? It is worthy of note that they are mentioned only at the end but not at the beginning of the arrest. The words which our Lord addressed to them and the captains of the temple, with the elders, were well fitted to shame them, provided they had been yet capable of shame. Without doubt, we find in this address of our Lord a resemblance to the words which He, Joh_18:20, addresses to the high-priest. However, the distinction is still considerable enough to refute the conjecture (Strauss) of our having here no independent part of the history of the Passion, but only two variations upon one and the same theme. Better than to concede this is it to direct attention to the manner in which by this Synoptical sentence, the truth of the Johannean statement, Joh_7:30; Joh_7:44; Joh_8:20; Joh_8:59, is confirmed, without the comparison with which the words of our Lord in the text cannot be even understood.

As against a robber.—Our Lord deeply feels in this moment as well the ignominy as the injustice that is inflicted upon Him, and therefore expresses his resentment that they should have come to take Him as they would a robber and murderer. Then first does He direct their view back to the memorable past: I was daily with you, &c. This utterance must remind them of many a fruitless plot which they had meditated, and many a word of rebuke which they had heard, although our Lord, who is not minded to eulogize Himself, is entirely silent as to the miracles which He has performed before their eyes, and as to the triumphs which He by word or deed has won over their perplexity and weakness. Finally, after He has upbraided them with their, month-long cowardice, to which wretched presumption has now succeeded, He takes from them even the fancy of having really taken Him against His will and to His harm, by speaking (Matthew) of the Scriptures which are fulfilled in precisely this way, and at the same time (Luke) by saying to them that they are not serving the kingdom of light but that of darkness.

Luk_22:53. This is your hour, and the power of darkness.—Our Lord alludes therewith to the just fallen hour of night, and gives the reason why they have taken Him now and not in open day, in the temple, when He there walked and taught, καθʼἡμέραν. Your hour, not the favorable hour suited for you (De Wette), but the hour destined according to the Divine decree for you to the carrying out of your work (Meyer); καὶ αὕτη (so may we supply) ἥ ἐξουσία τοῦ σκότους, that is, the might which now reveals itself and works through you, is that which God, according to His own eternal purpose, had left to the kingdom of darkness. Without doubt, our Lord makes use of this figurative language in view of the nocturnal darkness which had been chosen for the carrying out of the wicked deed, and His words thereby become only the more striking; τὸ σκότος, however, of which He here speaks, can be nothing else than the kingdom of darkness, whose faithful accomplices in this moment Judas and the whole throng are. This whole address affords, at the same time, a proof of the clearness of mind with which our Lord, in the midst of the darkness surrounding Him, looked through the past, the present, and the future. Luke, who alone relates to us this last word of the Lord in Gethsemane, on the other hand, passes over the flight of the disciples and that of the naked young man, Mar_14:48-52.

DOCTRINAL AND ETHICAL

1. If we yet needed a proof of the completeness of the strengthening which our Lord had gained from His prayer in Gethsemane, it would be afforded by the composed and yet so dignified demeanor in which He went forward to meet the traitor and the officers. Here there is, indeed, no word too much or too little; even now He yet speaks and acts altogether as the Mighty One, although He gives plainly to be observed that He will not avail Himself of His might for His own deliverance. The position which our Lord in Gethsemane occupies, between dismayed friends on the one hand and implacable enemies on the other, has, at the same time, a typical and symbolical character.

2. The manner in which our Lord deals with the traitor, is an act of the sublimest self-revelation in the midst of the deepest humiliation. Whoever could so speak and act, had also full freedom to speak even in prayer concerning the son of perdition, as our Lord had done, Joh_17:12. The whole scene, in which heaven and hell, as it were, looked in each other’s eyes, endured not much longer than a moment; but now our Lord occupies Himself no longer with this adder, who has wound himself hissing through the garden, and whom He flings from Him with a single gesture, but He goes out towards the band come to arrest Him. Yet was His last word to Judas tremendous enough to thunder through his ears even to all eternity.

3. The wound which Peter inflicted with his sword on Malchus, is the first of innumerable wounds which perverted carnal zeal has inflicted on the cause of the Lord. The weapons of our warfare are not carnal but spiritual, 2Co_10:4. Where this is forgotten, and men think themselves able to serve the truth not by dying but by killing (non moriendo, sed interficiendo), there it is no wonder if the Lord of the Church often utters in the ears of the combatants in very palpable wise, “non tali auxilio.” In this respect, therefore, there is perpetually an immense significance in the manifold misfortunes of the Crusaders, the defeat of the Reformed in the battle-field of Kappel, &c. What would have become of the kingdom of God if our Lord had not, as here, every time advanced anew into the midst, in order by His wisdom and might to make good again the consequences of human rashness? “Even as Peter here hews off the servant’s ear, so have those who vaunt themselves to be his successors taken from the church the hearing and understanding of the word of God. But Christ touched the church and healed her.” J. Gerhard.

4. How entirely different is the situation of our Lord in which He leaves Gethsemane, from that in which He had entered the garden! And yet now, when He is led away as prisoner, the crown is much nearer to Him than before, when He could as yet in perfect freedom speak to His disciples and to the Father.

HOMILETICAL AND PRACTICAL

The sanctuary of prayer turned into a battleground of wickedness.—Judas, which was guide to them that took Jesus, Act_1:16.—Our Lord between perplexed friends on the one hand and implacable enemies on the other.—Gethsemane in the hour of the arrest: 1. Scene, and; 2. school of a great alteration.—The kiss of betrayal, how it was: 1. Once given and answered; 2.is even yet continually given and answered.—The traitor over against the Lord: 1. His iniquity before; 2. his falsehood in; 3. his disappointment after his crime.—The Lord over against the traitor: 1. His still presence of mind; 2. His forbearing love; 3. His judicial severity.—In Gethsemane we may learn how the combat against the kingdom of darkness must not be carried on, and how it must be carried on: the one in Peter, the other in Jesus.—How oft we are doing our own will although we appear to be consulting the Lord’s will !—Inconsiderate zeal in the service of the Lord: 1. What it does; 2. what it destroys.—Peter is zealous with a Jehu zeal, 2Ki_10:15-16.—Peter’s sword: 1. Rashly drawn; 2. peremptorily commanded back into the scabbard.—The disciple may forget himself, but the Lord forgets him and Himself not an instant.—The last movement of the unfettered hand of our Lord used for the accomplishment of a benefit.—The great-hearted love of our Lord for His enemies: 1. Warmly attested; 2. coldly requited.—How His enemies disgrace themselves by the way in which they seek to overmaster the Nazarene.—Jesus in bonds free, His enemies in their seeming freedom bound.—The cowardice of the armed ones, the courage of the Prisoner.—The hour of darkness: 1. How threateningly it fell; 2. how brief its duration; 3. what glorious light followed it.—Even darkness has its hour, yet its might is of just as short duration as its hour.—The might of darkness: 1. Permitted of God; 2. used by God; 3. vanquished by God.—God is there working most where He seems to be wholly inactive.—The Lamb bound in order to be led to the slaughter, Psa_22:16.

Starke:—Brentius:—Government should not be against, but for Christ.—Hot-tempered people have special need to go to Christ to school.—Nova Bibl. Tub.: —Even zeal for Christ is sinful when it is displayed unintelligently, Rom_10:2.—Where power prevails over justice, there to be still and patient is the best counsel.—When the world acts against Christ, it has no scruple to give up its convenience and dignity for a while.—Rambach:—When one regards the hours as his own, he is thereby misled into many sins.—Nova Bibl. Tub:—The bonds of Jesus our deliverance.—Arndt:—The arrest: 1. Jesus’ prevalence over His enemies; 2. His providence for His friends; 3. His sparing love towards Judas.—Krummacher:—Passions-buch:—The Judas kiss: 1. The separation; 2. the farewell.—Simon’s sword and Jesus’ cup.—The Saviour, how He gives Himself as Gift and then as Sacrifice.—Braunig:—The treason committed against the person and cause of Christ: 1. How we are to think of such treason; 2. how we are to combat such treason.—“Gratia sit vinculis tuis, bone Jesu, quœ nostra tam potenter diruperunt.” Bernard.

Footnotes:

[17]Luk_22:49.—Rec.: αὐτῷ. Critically doubtful. [Om., B., Cod. Sin., L., X.—C. C. S.]

[18]Luk_22:51.—Van Oosterzee translates this: Lasset mich so lange! “Let me alone so long,” i. e., till He could heal the servant. Others take it to mean: “Suffer them (the soldiers) to go as far as they are doing.” A good deal may be said for either interpretation, but, as Bleek remarks, ἄποκριθεὶς…εῖ̓πεν, appears to designate our Lord’s words as in reply to Peter’s, which would establish the second interpretation as the right one. The weight of authority appears also to favo*** this, though De Wette and Alford support the former, and the mildness of the words, if considered as a rebuke to His disciples, are, as De Wette remarks, greater than we should expect.—C. C. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

THE ARREST

Mat 26:47-56; Mar 14:43-52; Luk 22:47-53;Joh 18:2-12. “And Judas, the one betraying Him, knew the place, because frequently, Jesus, with His disciples, had resorted thither. Then Judas, taking a band and officers from the chief priests and Pharisees, comes thither with lanterns, torches, and arms.” The lantern was a closed- up light of some kind, fortified against the wind, while the torches were large, blazing flambeaux. Though the moon was very bright, as she was nearly full, it was exceedingly important to have plenty of light as a fortification against the liability of mistaking the wrong person, as they surmised that an effort would be made on the part of the disciples to elude them in that way; their great confidence, however, being in Judas, who was so intimately acquainted with Him. Thus they had taken every precaution to make sure that they arrested the One whom they had been pursuing these three years, and who had baffled them so frequently by rendering Himself invisible, and in various ways eluding their grasp till His work was done.

Mar 14:43 : “And immediately, He speaking, Judas, being one of the twelve, comes, and a great multitude with him, with swords and clubs, from the chief priests, scribes, and elders.” A huge club, four or five feet long, is an exceedingly common weapon in that country now. I saw persons incessantly thus armed — quite a formidable weapon in the hands of a stalwart man.

Joh 18:4-9. “Then Jesus, knowing all things which are coming upon Him, having gone out, said to them, Whom do you seek? They responded to Him, Jesus the Nazarene. Jesus says to them, I am He?” Never did the world see another such a man as Jesus. When they came to crown Him King, He fled away; but when they came to kill Him, He went out to meet them. “Judas, the one betraying Him, also stood with them. Then, when He said to them, I am He, they went back, and fell upon the ground.” This is His last miracle, except healing the amputated ear, which speedily followed. Though He boldly comes out from the dense shade of those great olive-trees into the clear light of the moon, shining so brightly from that cloudless, Palestinian sky, and also into the strong light of a hundred flambeaux, so that it was as bright as day, and there was no trouble about recognition, yet, lo! an awful panic strikes them, so they retreat back and fall upon the ground like dead men. How easily He could have utterly baffled and defeated them, striking them all with the paralysis of incorrigible terror! But the time has come for Him to meet the bloody avalanche from the bottomless pit, and lay down His life for a lost world.

“Then again He asked them, Whom do you seek? And they said, Jesus the Nazarene. Jesus responded, I said to you that I am He. If then you seek Me, let these retire in order that the word which He spoke may be fulfilled, That I lost none of them whom Thou hast given Me.” They did not consider His disciples sufficiently important to deserve their attention at that time, as they were satisfied if they could only get the One who had given them so much trouble, and whose life they had so long been seeking in vain. Really, all their energies, aspirations, and wits were laid under contribution to secure the arrest and execution of Jesus.

Mat 26:48-50. “And the one having betrayed Him gave them a sign, saying, Whom I shall kiss is He; hold Him fast. And immediately coming to Jesus, he said, Hail, Master; and kissed Him copiously. Jesus said to him, Comrade, for what do you come? Then they, coming, laid hands on Jesus, and bound Him.” Joh 18:12. “Then the band, the chiliarch, and the officers of the Jews took Jesus and bound Him.” Such was their fear, solicitude, and anxiety for success that they all united in arresting and binding Him. Joh 18:10 : “Then Simon Peter having a sword drew it, and smote the servant of the high-priest, and cut off his right ear. And the name to that servant was Malchus.” Mat 26:52 :

“Then Jesus said to Peter, Put up thy sword into its place; for all taking the sword shall perish by the sword.” (Gen 9:6.) Of course, those who use the sword are all liable to perish in that way. Luk 22:51 : “Jesus said, Hold on a little, and touching his ear He healed it.” The moment Peter smote Malchus, Jesus ordered him to put up his sword, stepped instantly to the wounded soldier, touched his ear and healed it, thus in His last miracle manifesting His loving kindness even to His enemies, who had that moment arrested Him, and He knew they were going to take His life. You see in the assault Peter made on the enemies of Jesus a brilliant manifestation of his native heroism. He feared the face of no man, but was brave enough to fight that whole army. It is a great mistake to conclude that he was deficient in natural courage because in the subsequent events of that awful night he displayed so signal cowardice. All this was because Jesus would not let him fight, and consequently he felt he was at the mercy of His enemies, who knew no mercy.

Mat 26:53-56. “Do you not think that I am able now to call on My Father, and He will send Me more than twelve legions of angels? How then can the Scriptures be fulfilled, because it behooveth it thus to be?” Those angels were ready, hovering around, and eager for the opportunity to snatch Him away from the cruel manacles of the bloodthirsty rabble and bear Him on pinions of light to the home of the glorified. Right there at Jerusalem a solitary angel had slain a hundred and eighty-five thousand Assyrian soldiers in one night. Doubtless the same angels who ministered to Him when tempted in the wilderness were hovering round. “At that hour Jesus said to the multitudes, You have come out as against a thief with swords and clubs to take Me. I sat daily with you, teaching in the temple, and you laid not hands on Me. But all this has taken place that the Scriptures of the prophets may be fulfilled. Then all of His disciples, leaving Him, fled.” When the mob first came they surrounded them altogether. Now that they have secured the only One they wanted, they break ranks, leaving an opening for the others all to run away, as they did not want to be encumbered with them at that time. If Jesus had not risen from the dead, thus creating a great popular sensation and weakening the hands of His enemies, they would have arrested and executed every one of His apostles, except Judas, as accomplices in the criminality in which they had falsely implicated Jesus. Now the apostles see that He is arrested and bound, completely in the hands of His enemies; hence, yielding to desperation and affright, they flee away.

Luk 22:53. “But this is your hour, and the power of darkness.” His enemies had repeatedly tried to arrest Him, stone Him, and destroy Him in any way they could; but invariably suffered utter defeat till now, when He is turned over to the powers of earth and hell to execute their vilest venom against His innocent person, and He thus becomes the vicarious substitute for every guilty sinner.

Mar 14:51-52. “And one certain young man follows Him, clothed with a linen cloth on his naked body. The young men arrest him; but he, leaving the linen cloth fled from them in a state of nudity.” It is believed that this young man was none other than the Apostle John and it is said that he fled away to the house of Rabbi Amos in the city, and there procured the robe of a Jewish priest, invested in which he returned, and remained with the Savior in all of His troubles, walking by His side to the tribunal of Annas, thence to the judgment-hall; of Caiaphas, thence to Pilate’s bar and to Herod’s tribunal, then back to Pilate, and on His way to Calvary. Standing by His side when He hung bleeding on the cross all this time hoping that He would revive, exercise His wonderful power, and extricate Himself from the hands of His enemies, till the Roman soldier came along and plunged the spear into His side, thus tearing His heart to pieces. It is said that when this cruel deed was done, all hope of His reviving taking its flight, John, yielding to despair, fainted. Let this be as it may, we see here that John was with Him after the flight of the other ten.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Chapter 25

THE PASSION.- Luke 22:47-71 - Luke 23:1-56

WHILE Jesus kept His sad watch in Gethsemane, treading the winepress alone, His enemies kept theirs in the city. The step of Judas, as he passed out into the night, went verberating within the house of the high priest, and onwards into the palace of Pilate himself, awaking a thousand echoes, as swift messengers flew hither and thither, bearing the hurried summons, calling the rulers and elders from their repose, and marshalling the Roman cohort. Hitherto the powers of darkness have been restrained, and though they have, again and again, attempted the life of Jesus, as if some occult spell were upon them, they could not accomplish their purpose. Far back in the Infancy Herod had sought to kill Him; but though his cold steel reaped a bloody swath in Ramah, it could not touch the Divine Child. The men of Nazareth had sought to hurl Him down the sheer precipice, but He escaped; Jesus had not come into the world to die at Nazareth, thrown off, as by an accident, from a Galilean cliff. He had come to "accomplish His decease," as the celestials put it upon the mount, "at Jerusalem," and that too, as He indicated plainly and frequently in His speech, upon a cross. Now, however, the hour of darkness has struck, and the fullness of the time has come. The cross and the Victim both are ready, and Heaven itself consents to the great sacrifice.

Strangely enough the first overture of the "Passion music" is by one of the twelve-as our Evangelist names him, "Judas who was called Iscariot, being of the number of the twelve". {Luk_22:3} It will be observed that St. Luke puts a parenthesis of forty verses between the actual betrayal and its preliminary stages, so throwing the conception of the plot back to an earlier date than the eve of the Last Supper, and the subsequent narrative is best read in the light of its program. At first sight it would appear as if the part of the betrayer were superfluous, seeing that Jesus came almost daily into the Temple, where He spoke openly, without either reserve or fear. What need could there be for any intermediary to come between the chief priests and the Victim of their hate? Was not His Person familiar to all the Temple officials? And could they not apprehend Him almost at any hour? Yes, but one thing stood in the way, and that was "the fear of the people." Jesus evidently had an influential following; the popular sympathies were on His side; and had the attack been made upon His during the day, in the thronged streets of the city or in the Temple courts, there would have been, almost to a certainty, a popular rising in His behalf. The arrest must be made "in the absence of the multitude," {Luk_22:6} which means that they must fall upon Him in one of His quiet hours, and in one of His quiet retreats; it must be a night attack, when the multitudes are asleep. Here, then, is room for the betrayer, who comes at the opportune moment, and offers himself for the despicable task, a task which has made the name of "Judas" a synonym for all that is treacherous and vile. How the base thought could ever have come into the mind of Judas it were hard to tell, but it certainly was not sprung upon him as a surprise. But men lean in the direction of their weakness, and when they fall it is generally on their weakest side, the side on which temptation is the strongest. It was so here. St. John writes him down in a single sentence: "He was a thief, and having the bag, took away what was put therein". {Joh_12:6} His ruling passion was the love of money, and in the delirium of this fever his hot hands dashed to the ground and broke in pieces the tables of law and equity alike, striking at all the moralities. And between robbing his Master and betraying Him there was no great distance to traverse, especially when conscience lay in a numb stupor, drugged by opiates, these tinctures of silver.

Here, then, is a betrayer ready to their hand. He knows what hour is best, and how to conduct them to His secret retreats. And so Judas "communed" with the chief priests and captains, or he "talked it over with them" as the word means, the secret conference ending in a bargain, as they "covenanted" to give him money. {Luk_22:5} It was a hard and fast bargain; for the word "covenanted" has about it a metallic ring, and opening it out, it lets us see the wordy chaffering, as Judas abates his price to the offer of the high priests, the thirty pieces of silver, which was the market price of an ordinary slave. Not that Judas intended to be a participator in His death, as the sequel of his remorse shows. He probably thought and hoped that his Master would escape, slipping through the meshes they so cunningly had thrown about Him; but having done his part of the covenant, his reward would be sure, for the thirty pieces were already in his possession. Ah, he little dreamed how far-reaching his action would be! That silver key of his would set in motion the ponderous wheel which would not stop until his Master was its Victim, lying all crushed and bleeding beneath it! He only discovered his mistake when, alas! it was too late for remedy. Gladly would he have given back his thirty pieces, aye, and thirty times thirty, to have called back his treacherous "Hail," but he could not. That "Hail, Master," had gone beyond his recall, reverberating down the ages and up among the stars, while even its echoes, as they came back to him in painful memories, threw him out of the world an unloved and guilty suicide!

What with the cunning of the high priests and the cold calculations of Judas, whose mind was practiced in weighing chances and providing for contingencies, the plot is laid deeply and well. No detail is omitted: the band of soldiers, who shall put the stamp of officialism upon the procedure, while at the same time they cower the populace and repress any attempt at rescue; the swords and staves, should they have to resort to force; the lanterns and torches, with which to light up the dark hiding-places of the garden; the cords or chains, with which to bind their Prisoner; the kiss, which should be at once the sign of recognition and the signal for the arrest, all are prearranged and provided; while back of these the high priests are keeping their midnight watch, ready for the mock trial, for which the suborned witnesses are even now rehearsing their, parts. Could worldly prudence or malicious skill go farther?

Stealthily as the leopard approaches its victim, the motley crowd enter the garden, coming with muffled steps to take and lead away the Lamb of God. Only the glimmer of their torches gave notice of their approach, and even these burned dull in the intense moonlight. But Jesus needed no audible or visible warning, for He Himself knew just how events were drifting, reading the near future as plainly as the near past; and before they have come in sight He has awoke the three sleeping sentinels with a word which will effectually drive slumber from their eyelids: "Arise, let us be going: behold, he is at hand that betrayeth Me". {Mat_26:46}

It will be seen from this that Jesus could easily have eluded His pursuers had He cared to do so. Even without any appeal to His supernatural powers, He could have withdrawn Himself under cover of the night, and have left the human sleuth-hounds foiled of their prey and vainly baying at the moon. But instead of this, He makes no attempt at flight. He even seeks the glades of Gethsemane, when by simply going elsewhere He might have disconcerted their plot and brought their counsel to naught. And now He yields Himself up to His death, not passively merely, but with the entire and active concurrence of His will. He "offered Himself," as the writer of the Epistle to the Hebrews expresses it, {Heb_9:14} a free-will Offering, a voluntary Sacrifice. He could, as He Himself said, have called legions of angels to His help; but He would not give the signal, though it were no more than one uplifted, look and so He does not refuse even the kiss of treachery; He suffers the hot lips of the traitor to burn His cheeks; and when others would have shaken off the viper into the fire, or have crushed it with the heel of a righteous indignation, Jesus receives patiently the stamp of infamy, His only word being a question of surprise, not at the treachery itself, but at its mode: "Betrayest thou the Son of man with a kiss?" And when for the moment, as St. John tells us, a strange awe fell upon the multitude, and they "went backward and fell to the ground," Jesus, as it were, called in the outshining glories, masking them with the tired and blood-stained humanity that He wore, so stilling the tremor that was upon His enemies, as He nerved the very hands that should take Him. And again, when they do bind Him, He offers no resistance; but when Peters quick sword flashes from its scabbard, and takes off the right ear of Malchus, the servant of the high priest, and so one of the leaders in the arrest, Jesus asks for the use of His manacled hand-for so we read the "Suffer ye thus far"-and touching the ear, heals it at once. He Himself is willing to be wounded even unto death, but His alone must be the wounds. His enemies must not share His pain, nor must His disciples pass with Him into this temple of His sufferings; and He even stays to ask for them a free parole: "Let these go their way."

But while for the disciples Jesus has but words of tender rebuke or of prayer, while for Malchus He has a word and a touch of mercy, and while even for Judas He has an endearing epithet, "friend," for the chief priests, captains, and elders He has severer words. They are the ringleaders, the plotters. All this commotion, this needless parade of hostile strength, these superfluous insults are but the foaming of their rabid frenzy, the blossoming of their malicious hate; and turning to them as they stand gloating in their supercilious scorn, He asks, "Are ye come out, as against a robber, with swords and staves? When I was daily with you in the Temple, ye stretched not forth your hands against Me; but this is your hour, and the power of darkness." True words, for they who should have been priests of Heaven are in league with hell, willing ministers of the powers of darkness. And this was indeed their hour, but the hour of their victory would prove the hour of their doom.

St. Luke, as do the other Synoptists, omits the preliminary trial before Annas, the ex-high priest, {Joh_18:13} and leads us direct to the palace of Caiaphas, whither they conduct Jesus bound. Instead, however, of pursuing the main narrative, he lingers to gather up the side-lights of the palace-yard, as they cast a lurid light upon the character of Simon. Some time before, Jesus had forewarned him of a coming ordeal, and which He called a Satanic sifting; while only a few hours ago He had prophesied that this night, before the cock should crow twice, Peter would thrice deny Him - a singular prediction, and one which at the time seemed most unlikely, but which proved true to the very letter. After the encounter in the garden, Peter retires from our sight for awhile; but his flight was neither far nor long, for as the procession moves up towards the city, Peter and John follow it as a rear-guard, on to the house of Annas, and now to the house of Caiaphas. We need not repeat the details of the story-how John passed him through the door into the inner court, and how he sat, or "stood," as St. John puts it, by the charcoal fire, warming himself with the officers and servants. The differing verbs only show the restlessness of the man, which was a life-long characteristic of Peter, but which would be doubly accentuated here, with suspecting eyes focused upon him. Indeed, in the whole scene of the courtyard, as sketched for us in the varying but not discordant narratives of the Evangelists, we may detect the vibrations of constant movement and the ripple-marks of intense excitement.

When challenged the first time, by the maid who kept the door, Peter answered with a sharp, blunt negative: he was not a disciple; he did not even know Him. At the second challenge, by another maid, he replied with an absolute denial, but added to his denial the confirmation of an oath. At the third challenge, by one of the men standing near, he denied as before, but added to his denial both an oath and an anathema. It is rather unfortunate that our version renders it, {Mat_26:74, Mar_14:71} "He began to curse and to swear"; for these words have a peculiarly ill savor, a taste of Billingsgate, which the original words have not. To our ear, "to curse and to swear" are the accomplishments of a loose and a foul tongue, which throws out its fires of passion in profanity, or in coarse obscenities, as it revels in immoralities of speech. The words in the New Testament, however, have meaning altogether different. Here "to swear" means to take an oath, as in our courts of law, or rather to make an affirmation. Even God Himself is spoken of as swearing, as in the song of Zacharias, {Luk_1:73} where He is said to have remembered His holy covenant, "the oath which He sware unto Abraham our father." Indeed, this form of speech, the oath or affirmation, had come into too general use, as we may see from the paragraph upon oaths in the Sermon on the Mount. {Mat_5:33-37} Jesus here condemned it, it is true, for to Him who was Truth itself our word should be as our bond; but His reference to it shows how prevalent the custom was, even amongst strict legalists and moralists. When, then, Peter "swore," it does not mean that he suddenly became profane, but simply that he backed up his denial with a solemn affirmation. So, too, with the word "curse"; it has not our modern meaning. Literally rendered, it would be, "He put himself under an anathema," which "anathema" was the bond or penalty he was willing to pay if his words should not be true. In Act_23:12 we have the cognate word, where the "anathema" was, "They would neither eat nor drink till they had killed Paul." The "curse" thus was nothing immoral in itself; it was a form of speech even the purest might use, a sort of underlined affirmation.

But though the language of Peter was neither profane nor foul, though in his "oath" and in his "curse" there is nothing for which the purest taste need apologize, yet here was his sin, his grievous sin: he made use of the oath and the curse to back up a deliberate and cowardly lie, even as men today will kiss the book to make Gods Word of truth a cover for perjury. How shall we explain the sad fall of this captain-disciple, who was first and foremost of the Twelve? Were these denials but the "wild and wandering cries" of some delirium? We find that Peters lips did sometimes throw off unreasoning and untimely words, speaking like one in a dream, as he proposed the three tabernacles on the mount, "not knowing what he said." But this is no delirium, no ecstasy; his mind is clear as the sky overhead, his thought bright and sharp as was his sword just now. No, it was not a failure in the reason; it was a sadder failure in the heart. Of physical courage Simon had an abundance, but he was somewhat deficient in moral courage. His surname "Peter" was as yet but a fore-name, a prophecy; for the "rock" granite was yet in a state of flux, pliant, somewhat wavering, and too easily impressed. It must "be dipped in baths of hissing tears" ere it hardens into the foundation-rock for the new temple. In the garden he was too ready, too brave. "Shall we smite with the sword?" he asked, matching the "we," which numbered two swords, against a whole Roman cohort; but that was in the presence of his Master, and in the consciousness of strength which that Presence gave. It is different now. His Master is Himself a bound and helpless Prisoner. His own sword is taken from him, or, which is the same thing, it is ordered to its sheath. The bright dream of temporal sovereignty, which like a beautiful mirage had played on the horizon of his thought, had suddenly faded, withdrawing itself into the darkness. Simon is disappointed, perplexed, bewildered, and with hopes shattered, faith stunned, and love itself in a momentary conflict with self-love, he loses heart and becomes demoralized, his better nature falling to pieces like a routed army.

Such were the conditions of Peters denial, the strain and pressure under which his courage and his faith gave way, and almost before he knew it he had thrice denied his Lord, tossing away the Christ he would die for on his bold, impetuous words, as, with a tinge of disrespect in his tone and word, he called Him "the Man." But hardly had the denial been made and the anathema been said when suddenly the cock crew. It was but the familiar call of an unwitting bird, but it smote upon Peters ear like a near clap of thunder; it brought to his mind those words of his Master, which he had thought were uncertain parable, but which he finds now were certain prophecy, and thus let in a rush of sweet, old-time memories. Conscience-stricken, and with a load of terrible guilt pressing upon his soul, he looks up timidly towards the Lord he has forsworn. Will He deny him, on one of His bitter "woes" casting him down to the Gehenna he deserves? No; Jesus looks upon Peter; nay, He even "turns" round toward him, that He may look; and as Peter saw that look, the face all streaked with blood and lined with an unutterable anguish, when he felt that glance fixed upon him of an upbraiding, but a pitying and forgiving love, that look of Jesus pierced the inmost soul of the denying, agnostic disciple, breaking up the fountains of his heart, and sending him out to weep "bitterly." That look was the supreme moment in Peters life. It forgave, while it rebuked him; it passed through his nature like refining fire, burning out what was weak, and selfish, and sordid, and transforming Simon, the boaster, the man of words, into Peter, the man of deeds, the man of "rock."

But if in the outer court truth is thrown to the winds, within the palace justice herself is parodied. It would seem as if the first interview of Caiaphas with Jesus were private, or in the presence at most of a few personal attendants. But at this meeting, as the High Priest of the New was arraigned before the high priest of the Old Dispensation, nothing was elicited. Questioned as to His disciples and as to His doctrine, Jesus maintained a dignified silence, only speaking to remind His pseudo-judge that there were certain rules of procedure with which he himself was bound to comply. He would not enlighten him; what He had said He had said openly, in the Temple; and if he wished to know he must appeal to those who heard Him, he must call his witnesses; an answer which brought Him a sharp and cruel blow from one of the officers, the first of a sad rain of blows which bruised His flesh and made His visage marred more than any mans.

The private interview ended, the doors were thrown open to the mixed company of chief priests, elders, and scribes, probably the same as had witnessed the arrest, with others of the council who had been hastily summoned, and who were known to be avowedly hostile to Jesus. It certainly was not a properly constituted tribunal, a council of the Sanhedrim, which alone had the power to adjudicate on questions purely religious. It was rather a packed jury, a Star Chamber of self-appointed assessors. With the exception that witnesses were called (and even these were "false," with discrepant stories which neutralized their testimony and made it valueless), the whole proceedings were a hurried travesty of justice, unconstitutional, and so illegal. But such was the virulent hate of the hierarchy of the Temple, they were prepared to break through all legalities to gain their end; yea, they would even have broken the tables of the law themselves, if they might only have stoned the Nazarene with the fragments, and then have buried Him under the rude cairn. The only testimony they could find was that He had said He would destroy the temple made with hands, and in three days build another made without; {Mar_14:58} and even in this the statements of the two witnesses did not agree, while both were garbled misrepresentations of the truth.

Hitherto Jesus had remained silent, and when Caiaphas sprang from his seat, asking, "Answerest Thou nothing?" seeking to extract some broken speech by the pressure of an imperious mien and browbeating words, Jesus answered by a majestic silence. Why should He cast His pearls before these swine, who were even now turning upon Him to rend Him? But when the high priest asked, "Art Thou the Christ?" Jesus replied, "If I tell you, ye will not believe: and if I ask you, ye will not answer. But from henceforth shall the Son of man be seated at the right hand of the power of God"; thus anticipating His enthronement far above all principalities and powers, in His eternal reign. The words "Son of man" struck with loud vibrations upon the ears of His enraged jurors, suggesting the antithesis, and immediately all speak at once, as they clamor, "Art Thou, then, the Son of God?" a question which Caiaphas repeats as an adjuration, and which Jesus answers with a brief, calm, "Ye say that I am." It was a Divine confession, at once the confession of His Messiah-ship and a confession of His Divinity. It was all that His enemies wanted; there was no need of further witnesses, and Caiaphas rent his clothes and asked his echoes of what the blasphemer was worthy? And opening their clenched teeth, his echoes shouted, "Death!"

The lingering dawn had not broken when the high priest and his barking hounds had run their Prey down to death-that is, as far as they were allowed to go; and as the meeting of the full council could not be held till the broad daylight, the men who have Jesus in charge extemporize a little interlude of their own. Setting Jesus in the midst, they mock Him, and make sport of Him, heaping upon that Face, still streaked with its sweat of blood, all the indignities a malign ingenuity can suggest. Now they "cover His face," {Mar_14:65} throwing around it one of their loose robes; now they "blindfold" Him, and then strike "Him on the face," {Luk_22:64} as they derisively ask that He will prophecy who smote Him; while, again, they "spit in His face," {Mat_26:67} besmearing it with the venom of unclean, hissing lips! And amid it all the patient Sufferer answers not a word; He is silent, dumb, the Lamb before His shearers.

Soon as the day had fairly broke, the Sanhedrists, with the chief priests, meet in full council, to give effect to the decision of the earlier conclave; and since it is not in their power to do morel they determine to hand Jesus over to the secular power, going to Pilate in a body, thus giving their informal endorsement to the demand for His death. So now the scene shifts from the palace of Caiaphas to the Praetorium, a short distance as measured by the linear scale, but a far remove if we gauge thought or if we consider climatic influences. The palace of Caiaphas lay toward the Orient; the Praetorium was a growth of the Occident, a bit of Western life transplanted to the once fruitful, but now sterile East. Within the palace the air was close and moldy; thought could not breathe, and religion was little more than a mummy, tightly bound by the grave-clothes of tradition, and all scented with old-time cosmetics. Within the Praetorium the atmosphere was at least freer; there was more room to breathe: for Rome was a sort of libertine in religion, finding room within her Pantheon for all the deities of this and almost any other world. In matters of religion the Roman power was perfectly indifferent, her only policy the policy of laissez faire; and when Pilate first saw Jesus and His crowd of accusers he sought to dismiss them at once, remitting Him to be judged "according to your law," putting, doubtless, an inflection of contempt upon the "your." It was not until they had shifted the charge altogether, making it one of sedition instead of blasphemy, as they accuse Jesus of "perverting our nation, and forbidding to give tribute to Caesar," that Pilate took the case seriously in hand. But from the first his sympathies evidently were with the strange and lonely Prophet.

Left comparatively alone with Pilate-for the crowd would not risk the defilement of the Praetorium-Jesus still maintained a dignified reserve and silence, not even speaking to Pilates question of surprise, "Answerest Thou nothing?" Jesus would speak no word in self-defense, not even to take out the twist His accusers had put into His words, as they distorted their meaning. When, however, He was questioned as to His mission and Royalty He spoke directly, as He had spoken before to Caiaphas, not, however, claiming to be King of the Jews, as His enemies asserted, but Lord of a kingdom which was not of this world; that is, not like earthly empires, whose bounds are mountains and seas, and whose thrones rest upon pillars of steel, the carnal weapons which first upbuild, and then support them. He was a King indeed; but His realm was the wide realm of mind and heart; His was a kingdom in which love was law, and love was force, a kingdom which had no limitations of speech, and no bounds, either of time or space.

Pilate was perplexed and awed. Governor though he was, he mentally did homage before the strange Imperator whose nature was imperial, whatever His realm might be. "I find no fault in this Man," he said, attesting the innocence he had discovered in the mien and tones of his Prisoner; but his attestation only awoke a fiercer cry from the chief priests, "that He was a seditious person, stirring up the people, and preparing insurrection even from Galilee to Jerusalem." The word Galilee caught Pilates ear, and at once suggested a plan that would shift the responsibility from himself. He would change the venue from Judaea to Galilee; and since the Prisoner was a Galilean, he would send Him to the Tetrarch of Galilee, Herod, who happened to be in Jerusalem at the time. It was the stratagem of a wavering mind, of a man whose courage was not equal to his convictions, of a man with a double purpose. He would like to save his Prisoner, but he must save himself; and when the two purposes came into collision, as they did soon, the "might" of a timid desire had to give way to the "must" of a prudential necessity; the Christ was pushed aside and nailed to a cross, that Self might survive and reign. And so "Pilate sent Him to Herod."

Herod was proud to have this deference shown him in Jerusalem, and by his rival, too, and "exceeding glad" that, by a caprice of fortune, his long-cherished desire, which had been baffled hitherto, of seeing the Prophet of Galilee, should be realized. He found it, however, a disappointing and barren interview; for Jesus would work no miracle, as he had hoped; He would not even speak. To all the questions and threats of Herod, Jesus maintained a rigid and almost scornful silence; and though to Pilate He had spoken at some length, Jesus would have no intercourse with the murderer of the Baptist. Herod had silenced the Voice of the wilderness; he should not hear the Incarnate Word. Jesus thus set Herod at naught, counting him as a nothing, ignoring him purposely and utterly; and stung with rage that his authority should be thus contemned before the chief priests and scribes, Herod set his Victim "at naught," mocking Him in coarse banter; and as if the whole proceeding were but a farce, a bit of comedy, he invests Him with one of his glittering robes, and sends the Prophet-King back to Pilate.

For a brief space Jesus finds shelter by the judgment-seat, removed from the presence of His accusers, though still within hearing of their cries, as Pilate himself keeps the wolves at bay. Intensely desirous of acquitting his Prisoner, he leaves the seat of judgment to become His advocate. He appeals to their sense of justice; that Jesus is entirely innocent of any crime or fault. They reply that according to their law He ought to die, because He called Himself the "Son of God." He appeals to their custom of having some prisoner released at this feast, and he suggests that it would be a personal favor if they would permit him to release Jesus. They answer, "Not this man, but Barabbas." He offers to meet them half-way, in a sort of compromise, and out of deference to their wishes he will chastise Jesus if they will consent to let Him go; but it is not chastisement they want-they themselves could have done that-but death. He appeals to their pity, leading Jesus forth, wearing the purple robe, as if to ask, "Is it not enough already?" but they cry even more fiercely for His death. Then he yields so far to their clamor as to deliver up Jesus to be mocked and scourged, as the soldiers play at "royalty," arrayed Him in the purple robe, putting a reed in His hand as a mock scepter, and a crown of thorns upon His head, then turning to smite Him on the head, to spit in His face, and to kneel before Him in mock homage, saluting Him, "Hail, King of the Jews!" And Pilate allows all this, himself leading Jesus forth in this mock array, as he bids the crowd, "Behold your King!" And why? Has He experienced such a revulsion of feeling towards his Prisoner that he can now vie with the chief priests in his coarse insult of Jesus? Not so; but it is Pilates last appeal. It is a sop thrown out to the mob, in hopes that it may slake their terrible blood-thirst, a sacrifice of pain and shame which may perhaps prevent the greater sacrifice of life; while at the same time it is an ocular demonstration of the incongruity of their charge; for His Kingship, whatever it might be, was nothing the Roman power had to fear; it was not even to be taken in a serious way; it was a matter for ridicule, and not for revenge, something they could easily afford to play with. But this last appeal was futile as the others had been, and the crowd only became more fierce as they saw in Pilate traces of weakening and wavering. At last the courage of Pilate breaks down utterly before the threat that he will not be Caesars friend if he let this man go, and he delivers up Jesus to their will, not, however, before he has called for water, and by a symbolic washing of his hands has thrown back, or tried to throw back, upon his accusers, the crime of shedding innocent blood. Weak, wavering Pilate-

"Making his high place the lawless perch Of winged ambitions";

overriden by his fears; governor, but governed by his subjects; sitting on the judgment-seat, and then abdicating his position of judge; the personification of law, and condemning the Innocent contrary to the law; giving up to the extremest penalty and punishment One whom he has thrice proclaimed as guiltless, without fault, and that too, in the face of a Heaven-sent warning dreamt In the wild inrush of his fears, which swept over him like an in-breaking sea, his own weak will was borne down, and reason, right, conscience, all were drowned. Verily Pilate washes his hands in vain; he cannot wipe off his responsibility or wipe out the deep stains of blood.

And now we come to the last act of the strange drama, which the four Evangelists give from their different stand-points, and so with varying but not differing details. We will read it mainly from the narrative of St. Luke. The shadow of the cross has long been a vivid conception of His mind, and again and again we can see its reflection in the current of His clear speech; now, however, it is present to His sight, close at hand, a grim and terrible reality. It is laid upon the shoulder of the Sufferer, and the Victim carries His altar through the streets of the city and up towards the Mount of Sacrifice, until He faints beneath the burden, when the precious load is laid upon Simon the Cyrenian, who, coming out of the country, met the procession as it issued from the gate. It was probably during this halt by the way that the incident occurred, related only by our Evangelist, when the women who followed with the multitude broke out into loud lamentation and weeping, the first expression of human sympathy Jesus has received through all the agonies of the long morning. And even this sympathy He gave back to those who proffered it, bidding these "daughters of Jerusalem" weep not for Him, but for themselves and for their children, because of the day of doom which was fast coming upon their city and on them. Thus Jesus pushes from Him the cup of human sympathy, as afterwards He refused the cup of mingled wine and myrrh: He would drink the bitter draught unsweetened; alone and all unaided He would wrestle with death, and conquer.

It is somewhat singular that none of the Evangelists have left us a clue by which we can recognize, with any certainty, the scene of the Crucifixion. In our thoughts and in our songs Calvary is a mount, towering high among the mounts of God, higher than Sinai itself. And such it is, potentially; for it has the sweep of all the earth, and touches heaven. But the Scriptures do not call it a "mount," but only a "place." Indeed, the name of "Calvary" does not appear in Scripture, except as the Latin translation of the Greek "Kranion," or the Hebrew "Golgotha," both of which mean "the place of the skull." All that we can safely say is that it was probably some rounded eminence, as the name would indicate, and as modern explorations would suggest, on the north of the city, near the tomb of Jeremiah.

But if the site of the cross is only given us in a casual way, its position is noted by all the Evangelists with exactness. It was between the crosses of two malefactors or bandits; as St. John puts it, in an emphatic, Divine tautology, "On either side one, and Jesus in the midst." Possibly they intended it as their last insult, heaping shame upon shame; but unwittingly they only fulfilled the Scripture, Which had prophesied that He would be "numbered among the transgressors," and that He would make His grave "with the wicked" in His death.

St. Luke omits several details, which St. John, who was an eye-witness, could give more fully; but he stays to speak of the parting of His raiment, and he adds, what the others omit, the prayer for His executioners, "Father, forgive them; for they know not what they do," an incident he probably had heard from one of the band of crucifiers, perhaps the centurion himself.

With a true artistic skill, however, and with brief touches, he draws for us the scene on which all ages will reverently gaze. In the foreground is the cross of Jesus, with its trilingual superscription, "This is the King of the Jews"; while close beside it are the crosses of the thieves, whose very faces St. Luke lights up with life and character. Standing near are the soldiers, relieving the ennui with cruel sport, as they rail at the Christ, offering Him vinegar, and bidding Him come down. Then we have the rulers, crowding up near the cross, scoffing, and pelting their Victim with ribald jests, the "people" standing back, beholding; while "afar off," in the distance, are His acquaintance and the women from Galilee. But if our Evangelist touches these incidents lightly, he lingers to give us one scene of the cross in full, which the other Evangelists omit. Has Jesus found an advocate in Pilate? Has He found a cross-bearer in the Cyrenian, and sympathizers in the lamenting women? He finds now upon His cross a testimony to His Messiahship more clear and more eloquent than the hieroglyphs of Pilate; for when one of the thieves railed upon Him, shouting out "Christ" in mockery, Jesus made no reply. The other answered for Him, rebuking his fellow, while attesting the innocence of Jesus. Then, with a prayer in which penitence and faith were strangely blended, he turned to the Divine Victim and said, "Jesus, remember me when Thou comest in Thy kingdom." Rare faith! Through the tears of his penitence, as through lenses of light, he sees the new Dawn to which this fearful night will give birth, the kingdom, which is sure to come, and which, coming, will abide, and he salutes the dying One as Christ, the King! Jesus did not reply to the railer; He received in silence his barbed taunts; but to this cry for mercy Jesus had a quick response - "Today shalt thou be with Me in Paradise," so admitting the penitent into His kingdom at once, and, ere the day is spent, passing him up to the abodes of the Blessed, even to Paradise itself.

And now there comes the hush of a great silence and the awe of a strange darkness. From the sixth to the ninth hour, over the cross, and the city, and the land, hung the shadow of an untimely night, when the "suns light failed," as our Evangelist puts it; while in the Temple was another portent, the veil, which was suspended between the Holy Place and the Most Holy, being rent in the midst! The mysterious darkness was but the pall for a mysterious death; for Jesus cried with a loud voice into the gloom, "Father, into Thy hands I commend My spirit," and then, as it reads in language which is not applied to mortal man, "He gave up the ghost." He dismissed His spirit, a perfectly voluntary Sacrifice, laying down the life which no man was able to take from Him.

And why? What meant this death, which was at once the end and the crown of His life? What meant the cross, which thus draws to itself all the lines of His earthly life, while it throws its shadow back into the Old Dispensation, over all its altars and its passovers? To other mortals death is but an appendix to the life, a negation, a something we could dispense with, were it possible thus to be exempt from the bond we all must pay to Nature. But not so was it with Jesus. He was born that He might die; He lived that He might die; it was for this hour on Calvary that He came into the world, the Word being made flesh, that the sacred flesh might be transfixed to a cross, and buried in an earthly grave. Surely, then, it was not as man that Jesus died; He died for man; He died as the Son of God! And when upon the cross the horror of a great darkness fell upon His soul, and He who had borne every torture that earth could inflict without one murmur of impatience or cry of pain, cried, with a terrible anguish in His voice, "My God, My God, why hast Thou forsaken Me?" we can interpret the great horror and the strange cry but in one way: the Lamb of God was bearing away the sin of the world; He was tasting for man the bitter pains of the second death; and as He drinks the cup of the wrath of God against sin He feels passing over Him the awful loneliness of a soul bereft of God, the chill of the "outer darkness" itself. Jesus lived as our Example; He died as our Atonement, opening by His blood the Holiest of all, even His highest heaven.

And so the cross of Jesus must ever remain "in the midst," the one bright center of all our hopes and all our songs; it must be "in the midst" of our toil, at once our pattern of service and our inspiration. Nay, the cross of Jesus will be "in the midst" of heaven itself, the center towards which the circles of redeemed saints will bow, and round which the ceaseless "Alleluia" will roll; for what is "the Lamb in the midst of the throne" {Rev_7:17} but the cross transfigured, and the Lamb eternally enthroned?

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

22:47 A kiss was a common greeting between friends. Judas’s kiss highlighted his treachery.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 22:47. Προήρχετο αὐτοὺς) Some read προήρχετο αὐτῶν. But the same phrase occurs in Mar 6:33, προῆλθον αὐτοὺς they outwent them: by comparing this passage with the present, it is evident that the traitor reached our Lord more quickly than the band which accompanied him.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_22:47-53. See on Mat_26:47-56, Mar_14:43-52, in both of which the linking on of what follows by means of ἔτι αὐτοῦ λαλ. is better suited to the sense. Luke in this part uses in general less original sources.

ὁ λεγόμ. Ἰούδ.] who is called Judas. Comp. Luk_22:1; Mat_2:23; Mat_26:3; Mat_26:14; Mat_27:33, and elsewhere.

εἷς τῶν δώδεκα] as Luk_22:3.

προήρχετο αὐτούς] See on Mar_6:33

Luk_22:48. φιλήματι] placed first for emphasis; φίλου ἀσπασμῷ ἐχθροῦ ἔργον τὴν προδοσίαν μιγνύεις; Theophylact. That the kiss was concerted with the enemies (Mar_14:44) Luke leaves to be gathered only mediately from the words of Jesus.

Luk_22:49.[258] εἰ πατάξομεν κ.τ.λ.] whether we shall smite by means of the sword? Comp. Luk_13:23; Act_1:6, and elsewhere. See on Mat_12:10 and on Luk_13:23. Grotius says rightly: Dubii inter id, quod natura dictabat, et saepe inculcata patientiae praecepta dominum quid faciendum sit rogant. At Petrus non expectato Domini responso ad vim vi arcendam accingitur.

Luk_22:50. τὸ δεξιόν] as also Joh_18:10 has it.

Luk_22:51. ἐᾶτε ἕως τούτου] is a prohibitory summons to the disciples: sinite usque huc (Vulg.), which Augustine, de cons. ev. iii. 5, aptly explains: permittendi sunt hucusque progredi. Let them go so far as even to take me prisoner! Comp. Luther, Maldonatus, and others; recently also Hofmann, Schriftbew. II. 2, p. 437, and Schegg. Grotius, Bengel, Wetstein, Kuinoel, Olshausen, Bleek, and others have explained: cease (comp. Act_5:38; Hom. Il. xxi. 221, al.)! so far! (not farther! comp. Lev_26:18; Job_38:11). To this it stands opposed that herein is found no disapproval of the blow with the sword, but only the prohibition to go any further; and, moreover, this not at all negatively expressed, as it would have most obviously occurred by means of some such expression as μὴ ποῤῥωτέρω or the like. Others take the words as an address to those who were taking Him prisoner, and thus τούτου either as neuter and temporal: missum facite me usque ad id tempus, quo vulnus illius hominis sanavero (Bornemann, so also Hammond, Kypke, de Wette, Lange, II. 3, p. 1461, III. p. 512), or τούτου as neuter, indeed, but local: let me go thither where the wounded man is (Paulus), or τούτου as masculine: let me go to this man in order to heal him (Stolz, Baumgarten-Crusius). Against these views the objection is that the context in the word ἀποκριθείς shows nothing else than a reply to the disciples, as Jesus does not turn to His enemies till Luk_22:52.

καὶ ἁψάμ. κ.τ.λ.] On account of ἀφεῖλεν, Luk_22:50, this is to be referred to the place and the remains of the ear that had been cut off; and ἰάσατο αὐτόν to the healing of the wound (not: replacing of the ear). With desperate arbitrariness Paulus says that He touched the wound in order to examine it, and told the man what he must do to heal it! Luke alone records the healing; and it can the less be cleared of the suspicion of being a legendary accretion (comp. Strauss, II. p. 461; Baumgarten-Crusius, Holtzmann, and others), like Luk_22:43-44, that even John, who narrates the blow with the sword so circumstantially, says nothing about it.

Luk_22:52. πρὸς τοὺς παραγενομ. κ.τ.λ.] These chief priests, etc., were therefore, according to Luke, associated with that ὄχλος, Luk_22:47. Inappropriate in itself, and in opposition to the rest of the evangelists. An error on the part of tradition, probably through confusion with Joh_18:20 f. Comp. on Mat_26:47; Mat_26:55. Ebrard, p. 532, is in error when he says that Luke is speaking of those who had just then newly approached. So also Lange. Opposed to this is the aorist participle.

Luk_22:53. ἀλλʼ αὕτη κ.τ.λ.] informs us of the reason that they had not laid hands on Him sooner in spite of His daily association with them: But this (the present hour) is your (that which is ordained for you for the execution of your work, according to divine decree) hour, and (this, this power in which ye now are acting) the power of darkness, i.e. the power which is given to darkness (in the ethical sense, the power opposed to the divine ἀλήθεια, opposed to φῶς). Observe the great emphasis on the ὑμῶν by being placed so near the beginning of the clause. The expression τοῦ σκότους, not τῆς ἁμαρτίας (so Kuinoel and Olshausen explain it), not τοῦ διαβόλου (so Euthymius Zigabenus, Calvin, Grotius, Bengel, Baumgarten-Crusius, and others), is chosen in reference to the actual night, which it was at this time; but it is not the actual darkness of night that is meant (only the darkness gives you courage and power to lay hold of me, de Wette, comp. Neander, Bleek, and older commentators), for this quite commonplace thought would declare nothing on the destiny of that hour and power.

[258] Vv. 4951, as also already at vv. 3538, was objectionable to Marcion, and was omitted in his gospel. See Volkmar, p. 69 f. Hilgenfeld decides otherwise in the Theol. Jahrb. 1853, p. 240 f., where he, indeed, likewise concedes the genuineness, but supposes that the deletion may have happened in the Romish Church even before Marcion.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 22:47-53 . The apprehension (Mat 26:47-56 , Mar 14:43-52 ).

Luk 22:47 . φιλῆσαι α ., to kiss Him; that the traitor’s purpose, its execution left to be inferred, also that it was the preconcerted signal pointing out who was to be apprehended.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1. The Arrest of Jesus: Luk 22:47-53.

Three things are included in this piece: 1 st. The kiss of Judas (Luk 22:47-48); 2 d. The disciples’ attempt at defence (Luk 22:49-51); 3 d. The rebuke which Jesus administers to those who come to take Him (Luk 22:52-53).

Vers. 47 and 48. The sign which Judas had arranged with the band had for its object to prevent Jesus from escaping should one of His disciples be seized in His stead. In the choice of the sign in itself, as Langen remarks, there was no refinement of hypocrisy. The kiss was the usual form of salutation, especially between disciples and their master. The object of this salutation is not mentioned by Luke; it was understood. We see from John that the fearless attitude of Jesus, who advanced spontaneously in front of the band, rendered this signal superfluous and almost ridiculous.

The saying of Jesus to Judas, Luk 22:48, is somewhat differently reproduced in Matthew; it is omitted in Mark. In memory of this kiss, the primitive Church suppressed the ceremony of the brotherly kiss on Good Friday. The sole object of the scene which follows in John (the I am He of Jesus, with its consequences) was to prevent a disciple from being arrested at the same time.

Vers. 49-51. The Syn. name neither the disciple who strikes, nor the servant struck. John gives the names of both. So long as the Sanhedrim yet enjoyed its authority, prudence forbade the giving of Peter’s name here in the oral narrative. But after his death and the destruction of Jerusalem, John was no longer restrained by the same fears. As to the name of Malchus, it was only preserved in the memory of that disciple who, well known in the house of the high priest, knew the man personally. What are we to think of the author of the fourth Gospel, if these proper names were mere fictions?

According to Luk 22:49, the disciple who struck acted in the name of all (ἰδόντες...εἶπον, shall we smite?). This particular, peculiar to Luke, extenuates Peter’s guilt.

John says, with Luke: “the right ear.” This minute coincidence shows that the details peculiar to Luke are neither legendary nor the inventions of his own imagination.

The words ἐᾶτε ἕως τούτου supply in Luke the place of a long and important answer of Jesus in Matthew. Should this command be applied to the officers: “Let me go to this man” (Paulus); or “to the spot where this man is”? But this would have required ἐᾶτε με, “let me go.” Or should we understand it, with De Wette, Riggenbach: “Leave me yet for a moment”? The ἕως, till, does not lead very naturally to this sense. Besides, the ἀποκριθείς, answering, shows that the words of Jesus are connected with the act of the disciple rather than with the arrival of the officers. It is not till Luk 22:52 that Jesus turns to those who have arrived (πρὸς τοὺς παραγενομένους). Here He is addressing the apostles. The meaning is therefore either, “Let these men (the officers) go thus far (the length of seizing me),” or (which is more natural), “Stop there; strike no such second below; this one is quite enough.” This act of violence, indeed, not only compromised the safety of Peter, but even the Lord’s cause. Jesus was all but hindered thereby from addressing Pilate in the words so important for His defence against the crime with which the Jews charged Him (Joh 18:36): “My kingdom is not of this world; if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews.” Nothing less was needed than the immediate cure of Malchus to restore the moral situation which had been injured by this trespass, and to enable Jesus to express Himself without the risk of being confounded by facts.

This cure is related only by Luke; Meyer therefore relegates it to the domain of myth. But if it had not taken place, it would be impossible to understand how Peter and Jesus Himself had escaped from this complaint.

Luk 22:52-53. Among those who came out, Luke numbers some of the chief priests. Whatever Meyer and Bleek may say, such men may surely, out of hatred or curiosity, have accompanied the band charged with the arrest. Besides, is not the rebuke which follows addressed rather to rulers than to subordinates? As to the captains of the temple, see Luk 22:4. As to the officers, comp. Joh 7:45; Act 5:22-26. John speaks, besides, of the cohort, Luk 18:3; Luk 18:12; this word, especially when accompanied by the term χιλίαρχος, tribune (Luk 22:12), and with the antithesis τῶν ᾿Ιουδαίων, can only, in spite of all Bäumlein’s objections, designate a detachment of the Roman cohort; it was, as Langen remarks, an article of provincial legislation, that no arrest should take place without the intervention of the Romans.

The meaning of the rebuke of Jesus is this: “It was from cowardice that you did not arrest me in the full light of day.” The other two Syn. carry forward their narrative, like Luke, with a but; only this but is with them the necessity for the fulfilment of the prophecies, while with Luke it is the harmony between the character of the deed and that of the nocturnal hour. Darkness is favourable to crime; for man needs to be concealed not only from others, but from himself, in order to sin. For this reason, night is the time when Satan puts forth all his power over humanity; it is his hour. And hence, adds Jesus, it is also yours, for you are his instruments in the work which you are doing; comp. Joh 8:44; Joh 14:30.

Luke omits the fact of the apostles’ flight which is related here by Matthew and Mark. Where is the malevolence which is ascribed to him against the Twelve?

Mark also relates, with great circumstantiality, the case of the young man who fled stripped of the linen cloth in which he was wrapped. As, according to Acts 12, the mother of Mark possessed a house in Jerusalem,—as this house was the place where the Church gathered in times of persecution, and as it was therefore probably situated in a by-place,—it is not impossible that it stood in the vale of Gethsemane, and that this young man was (as has long been supposed) Mark himself, drawn by the noise of the band, and who has thus put his signature as modestly as possible in the corner of the evangelical narrative which he composed.

Second Cycle: The Passion, Luk 22:47 to Luk 23:46.

The death of Jesus is not simply, in the eyes of the evangelists, and according to the sayings which they put into His mouth, the historical result of the conflict which arose between Him and the theocratic authorities. What happens to Him is that which has been determined (Luk 22:22). Thus it must be (Mat 26:54). He Himself sought for a time to struggle against this mysterious necessity by having recourse to that infinite possibility which is inseparable from divine liberty (Mar 14:36). But the burden has fallen on Him with all its weight, and He is now charged with it. He dies for the remission of the sins of the world (Mat 26:28). The dogmatic system of the apostles contains substantially nothing more. Only it is natural that in the Epistles the divine plan should be more prominent; in the Gospels, the action of the human factors. The two points of view complete one another: God acts by means of history, and history is the realization of the divine thought.

This cycle embraces the accounts of the arrest of Jesus (Luk 22:47-53); of His twofold trial, ecclesiastical and civil (Luk 22:54 to Luk 23:25); of His crucifixion (Luk 23:26-46).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Christ is willingly betrayed and taken, that by his obedience he might deliver us which were guilty for the betraying of God’s glory.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Satan, finding himself baffled in his attempts to terrify our Lord Jesus, and so to put him out of the possession of his own soul, betakes himself (according to his usual method) to force and arms, and brings a party into the field to seize him, and Satan was in them. Here is,

I. The marking of him by Judas. Here a numerous party appears, and Judas at the head of them, for he was guide to them that took Jesus; they knew not where to find him, but he brought them to the place: when they were there, they knew not which was he, but Judas told them that whomsoever he should kiss, that same was he; so he drew near to him to kiss him, according to the wonted freedom and familiarity to which our Lord Jesus admitted his disciples. Luke takes notice of the question Christ asked him, which we have not in the other evangelists: Judas, betrayest thou the Son of man with a kiss? What! Is this the signal? Luk 22:48. Must the Son of man be betrayed, as if any thing could be concealed from him, and a plot carried on against him unknown to him? Must one of his own disciples betray him, as if he had been a hard Master to them, or deserved ill at their hands? Must he be betrayed with a kiss? Must the badge of friendship be the instrument of treachery? Was ever a love-token so desecrated and abused? Note, Nothing can be a greater affront or grief to the Lord Jesus than to be betrayed, and betrayed with a kiss, by those that profess relation to him and an affection for him. Those do so who, under pretence of zeal for his honour, persecute his servants, who, under the cloak of a seeming affection for the honour of free grace, give a blow to the root of holiness and strictness of conversation. Many instances there are of Christ's being betrayed with a kiss, by those who, under the form of godliness, fight against the power of it. It were well if their own consciences would put this question to them, which Christ here puts to Judas, Betrayest thou the Son of man with a kiss? And will he not resent it? Will he not revenge it?

II. The effort which his disciples made for his protection (Luk 22:49): When they saw what would follow, that those armed men were come to seize him, they said, "Lord, shall we smite with the sword? Thou didst allow us to have two swords, shall we now make use of them? Never was there more occasion; and to what purpose should we have them if we do not use them?" They asked the question as if they would not have drawn the sword without commission from their Master, but they were in too much haste and too much heat to stay for an answer. But Peter, aiming at the head of one of the servants of the high priest, missed his blow, and cut off his right ear. As Christ, by throwing them to the ground that came to take him, showed what he could have done, so Peter, by this exploit, showed what he could have done too in so good a cause if he had had leave. The other evangelists tell us what was the check Christ gave to Peter for it. Luke here tells us, 1. How Christ excused the blow: Suffer ye thus far, v. 51. Dr. Whitby thinks he said this to his enemies who came to take him, to pacify them, that they might not be provoked by it to fall upon the disciples, whom he had undertaken the preservation of: "Pass by this injury and affront; it was without warrant from me, and there shall not be another blow struck." Though Christ had power to have struck them down, and struck them dead, yet he speaks them fair, and, as it were, begs their pardon for an assault made upon them by one of his followers, to teach us to give good words even to our enemies. 2. How he cured the wound, which was more than amends sufficient for the injury: He touched his ear, and healed him; fastened his ear on again, that he might not so much as go away stigmatized, though he well deserved it. Christ hereby gave them a proof, (1.) Of his power. He that could heal could destroy if he pleased, which should have obliged them in interest to submit to him. Had they returned the blow upon Peter, he would immediately have healed him; and what could not a small regiment do that had such a surgeon to it, immediately to help the sick and wounded? (2.) Of his mercy and goodness. Christ here gave an illustrious example to his own rule of doing good to them that hate us, as afterwards he did of praying for them that despitefully use us. Those who render good for evil do as Christ did. One would have thought that this generous piece of kindness should have overcome them, that such coals, heaped on their heads, should have melted them, that they could not have bound him as a malefactor who had approved himself such a benefactor; but their hearts were hardened.

III. Christ's expostulation with the officers of the detachment that came to apprehend him, to show what an absurd thing it was for them to make all this rout and noise, v. 52, 53. Matthew relates it as said to the multitude. Luke tells us that it was said to the chief priests and captains of the temple the latter commanded the several orders of the priests, and therefore are here put between the chief priests and the elders, so that they were all ecclesiastics, retainers to the temple, who were employed in this odious piece of service; and some of the first rank too disparaged themselves so far as to be seen in it. Now see here,

1. How Christ reasons with them concerning their proceedings. What occasion was there for them to come out in the dead of the night, and with swords and staves? (1.) They knew that he was one that would not resist, nor raise the mob against them; he never had done any thing like this. Why then are ye come out as against a thief? (2.) They knew he was one that would not abscond, for he was daily with them in the temple, in the midst of them, and never sought to conceal himself, nor did they offer to lay hands on him. Before his hour was come, it was folly for them to think to take him; and when his hour was come it was folly for them to make all this ado to take him.

2. How he reconciles himself to their proceedings; and this we had not before: "But this is your hour, and the power of darkness. How hard soever it may seem that I should be thus exposed, I submit, for so it is determined. This is the hour allowed you to have your will against me. There is an hour appointed me to reckon for it. Now the power of darkness, Satan, the ruler of the darkness of this world, is permitted to do his worst, to bruise the heel of the seed of the woman, and I resolve to acquiesce; let him do his worst. The Lord shall laugh at him, for he sees that his day, his hour, is coming." Psa 37:13. Let this quiet us under the prevalency of the church's enemies; let it quiet us in a dying hour, that, (1.) It is but an hour that is permitted for the triumph of our adversary, a short time, a limited time. (2.) It is their hour, which is appointed them, and in which they are permitted to try their strength, that omnipotence may be the more glorified in their fall. (3.) It is the power of darkness that rides master, and darkness must give way to light, and the power of darkness be made to truckle to the prince of light. Christ was willing to wait for his triumphs till his warfare was accomplished, and we must be so too.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(47-49) And while he yet spake.—See Notes on Mat_26:47-50; Mar_14:43-46.

Went before them.—The tense implies, not that Judas then left those with whom he had walked before, but that he was seen walking, as he had been all along, in advance of the others. He was “guide to them that took Jesus” (Act_1:16).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

47-53. The Traitor’s Kiss. The Arrest. Malchus.

47. behold a multitude] Composed of Levitical guards under their ‘general;’ a Roman Chiliarch (‘tribune’), with some soldiers, part of a maniple or cohort (σπεῖρα) from the Fort of Antonia (Joh_18:12); and some priests and elders.

one of the twelve] It seems as if in narrating the scene the Evangelists unconsciously add the circumstance which to their mind branded the deed with its worst horror. For the terror which seized the multitude, the precipitate entrance of Judas into the garden, and our Lord’s first words to him, see Joh_18:3-9.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But Jesus said unto him, Judas,.... Calling him by his name, that he might know he knew him, and to aggravate his sin; what, Judas, my apostle, my friend, my familiar friend, in whom I trusted, or with whom I trusted all my worldly affairs,

betrayest thou the son of man with a kiss! who assumed human nature for the good of mankind, who is the Messiah spoken of by the prophets, under the character of the son of man, and who is holy, harmless, and never did any mortal man any hurt or injury; and what, betray such an one into the hands of his most implacable adversaries, and in such an hypocritical and deceitful way! all which Christ said, to show he was no stranger to what he was about to do.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

47 And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.

Ver. 47. See Mat 26:47; Mar 14:43; Joh 18:3.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See this explained in Mat 26:48-56.

Luk 22:48

Betrayest thou the Son of man with a kiss? - By the “Son of man” was evidently meant “the Messiah.” Judas had had the most satisfactory evidence of that, and did not doubt it. A kiss was the sign of affection. By that slight artifice Judas thought to conceal his base purpose. Jesus with severity reproaches him for it. Every word is emphatic. “Betrayest” thou - dost thou violate all thy obligations of fidelity, and deliver thy Master up to death? Betrayest “thou” - thou, so long with him, so much favored, so sure that this is the Messiah? Betrayest thou “the Son of man” - the Messiah, the hope of the nations, the desire of all people, the world’s Redeemer? Betrayest thou the Son of man “with a kiss” - the sign of friendship and affection employed in a base and wicked purpose, intending to add deceit, disguise, and the prostitution of a mark of affection to the “crime of treason?” Every word of this must have gone to the very soul of Judas. Perhaps few reproofs of crime more resemble the awful searchings of the souls of the wicked in the day of judgment.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

See Poole on "Mat 26:47", and following verses to Mat 26:49. See Poole on "Mar 14:43", and following verses to Mar 14:45.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 47-53. The arrest of the Redeemer. All the four evangelists tell the story of the last hours, in the main the same, though the language is often quite different, and fresh and important details appear in each memoir.

The general effect on the thoughtful reader is that the Crucifixion and the events leading up to it were very far from being the result of the counsels of the Jewish leaders, the outcome of their relentless enmity. The death and all the attendant circumstances took place in their solemn order, then, when the public teaching of the Redeemer was finished, because it had been determined by some higher and grander power than was possessed by Jerusalem Sanhedrin or Roman Senate.

So St. Matthew, in his account, twice (Mat_26:54, Mat_26:56) gives the ground for the arrest, "That the Scriptures might be fulfilled." And the Scriptures were but the echoes of that other and grander power.

And while he yet spake, behold a multitude. Different to his disciples, their Master, who had prayed and received as an answer to his prayer the angel"s visit, was now, when the hour of mortal danger struck, in possession of the profoundest calm. No. thing disturbed his serenity any more. With calm majesty he advanced to meet the traitor as he guided his Master"s deadly enemies into the garden. From this hour Jesus welcomes the cross, from which for a brief moment he had seemed to shrink. The corn-pony who was thus guided to Gethsemane to effect the arrest in the dead of the night was composed of Roman legionaries detailed for this duty from a cohort on guard in the Antonia Fort by the temple, and of Levitical guards belonging to the temple an armed force of police, part of the temple watch at the disposal of the priests. He that was called Judas, one of the twelve. Each of the evangelists mention the presence of the traitor. It was evidently a strange and startling detail for the writers of these memoirs that one of the chosen twelve should have been the betrayer! And drew near unto Jesus to kiss him. This was the sign agreed upon between Judas and his employers. They knew that it would be night, and that Gethsemane was shaded with olives, and that therefore some conspicuous sign would be necessary to indicate to the guards which of the company of twelve was the Master whom they were to seize. But the signal was superfluous, for, as St. John tells us, Jesus of his own accord advanced before the others, telling those who came for him who he was. Because of this kiss the early Christian Church discontinued the customary brotherly kiss on Good Friday.

Thursday night to Friday evening. Luk_23:46.

It is time to be going. The footfall of the coming host has already been heard, and the gleam of the lanterns and the flashing of the swords have been detected at no great distance. Guiltily, under shadow of night, the conspirators have approached. "While Jesus is yet speaking." (ver. 47), the traitor is bending forward to give the salute of friendship. Note the question, so full of gentle dignity, "Companion, wherefore art thou come? Betrayest thou the Son of man, with a kiss?" Note what follows down to the flight of the apostles, when to them it seems that the end has come. "We trusted that it had been he who should have redeemed Israel;" and now? Betrayed into the hands of sinners, he is "led as a lamb to the slaughter, and as a sheep dumb before her shearers." Priest, Pharisee, scribe, he who scourged you with the whip of his holy indignation is now the Prisoner on whose bleeding body the furrows of your scourge may be made long. No legion of angels will interpose. The Son of God only waits to die. There are:

(1) a precognition by Annas;

(2) an arraignment before Caiaphas and the Sanhedrin; and, finally

(3) the deliverance to the judicature of the governor.

Briefly trace the narrative.

I THE PRECOGNITION BY ANNAS. Annas, or Hanan, to whom first the fettered Jesus is borne, occupied at the time a peculiar position. His son-in-law, Joseph Caiaphas, was the actual high priest. But Annas, having been deposed by the Roman governor, was still regarded as the priest jure divino, and his influence seems to have been immense. Five of his sons and his son-in-law were raised to the pontifical throne. It was under the last of his five sons that James, the brother of our Lord, was put to death. He was an unscrupulous, intriguer. A Sadducee, who had been mixed up in foul plots and conspiracies, the head of "a viper brood," as a Jewish chronicler says, which amassed wealth by unlawful gains. Farrar has called attention to the fact that, when the capture of Jesus is determined, the Pharisees disappear from the scene; his implacable enemies are the chief priests and scribes. Before this Annas Jesus stands. (Joh_18:13-23) Some questions are put as to his disciples and doctrine. And these, as has well been remarked, Jesus answers "with dignified repulsion a repulsion so sharp that the first blow inflicted on that sacred face was bestowed by one of the menials of the court. "Answerest thou the high priest so?" How complete the self-restraint expressed in the only action which followed the reply, "If I have spoken evil, bear witness of the evil; but if not, why strikest thou me?

II THE ARRAIGNMENT BEFORE CAIAPHAS AND THE SANHEDRIM. All that Annas could do was to order his Prisoner to be still more tightly bound, and to send him to the portion of the temple court which was occupied by the priest, his son-in-law, Caiaphas. The morning had not yet dawned, and until dawn no meeting of council could be convened. It was during this interval that the predicted denial of the Lord by Peter occurred (vers. 54-62). The clock marks the hour of six, when Caiaphas and his assessors confront the Nazarene. Their object is to establish a charge of blasphemy, and suborned witnesses are cited. They are clumsy perjurers, who contradict one another and contradict themselves. And the evidence breaks down. Then the tactics are changed. The high priest, directly addressing the Prisoner, demands a "yea" or "nay" to the interrogation, "Art thou the Christ?" Jesus has been silent, but now (vers. 60-71), calmly and solemnly, he answers, "Thou hast said;" and adds that, by-and-by, they should see "the Son of man sitting on the right hand of the power of God." It is enough. "Blasphemy!" is the shout, and he is condemned as worthy of death. And there ensues a scene of brutal ferocity. The wretches in attendance spit on the face, buffet, strike him with the palms of their hands, and rend the air with ribald cries. For the world shows its baseness when a man is down; then the many rush forward to have their fling and kick.

III JESUS IS DELIVERED TO THE JUDICATURE OF THE GOVERNOR, What priests and elders could do has been done. The procurator alone could inflict the sentence of death. Their next movement must be to coerce him into the carrying out of their plan. And they know that in Pontius Pilate, stained with violences the report of which to his imperial master would cost him his government, if not his life, they have the ruler whom they can rule. Two appearances (Lu 23) of our Lord before the governor are recorded, and between them stands the episode with which the name of Herod is associated. There is nothing more sad than the record of the expedients, the shufflings to and fro, the efforts to save One whom Pilate felt to be guiltless, whilst yet he dared not give effect to his convictions. A record most sad, but most instructive. Is it not a portrait, many of whose features suggest cowardly concessions, timidities, struggles between conscience and policy in which conscience is worsted, with which, in one form or another, too many of us are familiar? A character-sketch, like that of Pilate in the trial, gauges the directions and the possibilities of the human nature which is common to us all. In the afternoon of Friday the Savior of sinners was crucified. An incident on the way to Calvary is related by the evangelist, which is touching in itself, and which reminds us of the attitude of mind, the kind of feeling towards him, the Crucified, which he denies and accepts. We are told that he was "followed by a great company of women, who bewailed and lamented him" (vers. 27-31). Observe his saying, most tenderly prefaced by the phrase, "Daughters of Jerusalem." Virtually, he declines tears and cries, which express only sorrow over his fate. He wishes those who bewail to estimate the significance of the spectacle, to realize what it foreboded for them and theirs; to weep not for him, but with him in his sadness concerning Jerusalem, in his baffled longing to gather its children together, in his thwarted purpose to save and bless. The events of that day were the prophecy of a doom not to be long delayed: in his thought and emotion as to this doom, and in this alone, he sought their sympathy. And so, remember, Christ desires not a luxury of sentiment, which ends in lamentations on account of his suffering. He desires partnership in his suffering. His cross is to be our cross. We are to hold ourselves identified with him in it. The apostle"s words are the interpretation of the genuine Christian sentiment: "I was crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me;" "God forbid that I should glory, save in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.

Vers. 47-52, 63. Christianity and violence.

The use of the sword by Peter, and the presence of "swords and staves" in the hands of the officers, suggest to us the connection between Jesus Christ (and his disciples) and the employment of violence; and this both by them and against them.

I THE UNSEEMLINESS OF VIOLENCE USED AGAINST JESUS CHRIST AND HIS DISCIPLES. It is true that there was something worse than the weapons of violence in that garden; the traitor"s kiss was very much worse. We may be sure that Jesus was conscious of a Far keener wound from those false lips of Judas than he would have been from the hands of those armed men had they struck him with their strength. The subtle schemes and the soft but treacherous suggestions of false friends are deadlier in their issue, if not in their aim, than the hard blows of open adversaries. But:

1. How unseemly was open violence shown to Jesus Christ! To come with sword and stick against the Gentle One from heaven; against him who never used his omnipotence to harm a single adversary; against him who "would not break the bruised reed" among the children of men; against him who had been daily employing his power to relieve from pain, to raise from weakness, to remove privation, to restore from death!

2. How unseemly is such violence shown to Christs true disciples! His true disciples, those who are loyal and obedient to their Lord, are men and women in whom a patient and loving spirit is prevailing; they are peacemakers among their brothers and sisters; they have "put away bitterness, wrath, anger, clamor, railing;" they walk in love; they seek to win by a gentle manifestation and by a gracious utterance of the truth. How entirely inappropriate and unseemly is violence shown to them! And it may be added, how useless is such violence employed against the cause they advocate! It has never happened yet that sword and stave have crushed the living truth. They have smitten its champions to the ground, but they have only brought out into the light the heroic courage and noble unselfishness which that truth inspires. "So that those things those persecutions have fallen out rather unto the furtherance of the gospel." Cruelty strikes at its enemy, and smites itself.

II THE UNLAWFULNESS OF VIOLENCE EMPLOYED ON BEHALF OF CHRISTIANITY. How vain and how foolish the act of "smiting with the sword" (ver. 49)! It was an act of intemperate and ill-considered zeal; it was calculated to do much more harm than good. Its effects had to be undone by the calm interposition and the healing power of Christ (ver. 51). It was rebuked by the Master in decided terms. (Mat_26:52) And from that hour to the end of apostolic history the use of physical violence disappears. Well would it have been for the cause and kingdom of our Lord if it had never been revived. The sword and the stave have no place in the Christian armoury. The weapons of its warfare are not carnal. Such instruments do not, they cannot, serve it; they gain a momentary victory at the sad and great expense of entirely misrepresenting the spirit and the method of Jesus Christ. Compulsion is utterly out of place in connection with the Church of Christ; it loses immeasurably more than it gains by that resource. Let the disciples of Christ be assured that

(1) the utterance of Divine truth, especially the truth that relates to the redeeming love of the Savior himself;

(2) living a life of blamelessness and beauty, of integrity and kindness;

(3) dependence on the aid of the Divine Spirit to make the spoken Word and the living influence effectual and mighty; that these are the weapons which will conquer the enemies of Christ, and will place him upon the throne of the world. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The betrayal:

v. 47. And while He yet spake, behold a multitude, and he that was called Judas, one of the Twelve, went before them, and drew near unto Jesus to kiss Him.

v. 48. But Jesus said unto him, Judas, betrayest thou the Son of Man with a kiss?

v. 49 When they which were about Him saw what would follow, they said unto Him, Lord, shall we smite with the sword?

v. 50. And one of them smote the servant of the high priest, and cut off his right ear.

v. 51. And Jesus answered and said, Suffer ye thus far. And He touched his ear, and healed him.

v. 52. Then Jesus said unto the chief priests and captains of the Temple and the elders which were come to Him, Be ye come out, as against a thief, with swords and staves?

v. 53. When I was daily with you in the Temple, ye stretched forth no hands against Me; but this is your hour and the power of darkness.

While Jesus was still speaking, He had probably moved down to the entrance of the garden, there to be joined by the eight disciples whom He had left near the road. And about at this point He met the rabble of servants of the high priests and Temple guards and some few soldiers, with a sprinkling of captains of the Temple and the chief priests. Judas, one of the Twelve, was with them, as their leader. "With this name, as with a branding iron, Judas is designated even unto the end. " With revolting hypocrisy he came near to Jesus to kiss Him, and thus to betray Him to His murderers with the token of respect and love. Jesus indicated the full contempt and disgust for this shameful act in the reproving words, which yet seem to contain a pleading tone, as of the Savior that will try even now yet to coax the sinner back to the way of righteousness: With a kiss thou betrayest the Son of Man? About this time, the spectacle also excited the disciples, especially Peter. They were becoming apprehensive for the safety of their beloved Master and, in their misunderstanding of His words, thought that this was a time when swords would stand them in good stead. No sooner had they called out than their anger overpowered them. One sword flashed and descended, cutting off the right ear of the high priest’s servant. That was carnal zeal; the Lord was not in need of such defense. The weapons of His warfare are not carnal, but. spiritual. Jesus therefore immediately called His disciples to order by saying: Cease, it is enough! Let the enemies proceed; make no resistance; for only in this way are the Scriptures to be fulfilled. And touching the ear of the servant, He healed him: an affecting bit of kindness to the enemy at the height of a crisis, and one which probably saved the disciples from sudden death. But then the Lord turned to the leaders of the crowd that had come to apprehend Him, the chief priests and the captains of the temple and the elders, and censured their action with words of bitter reproach. As against a thief or robber they had come out, with swords and clubs; and yet He had been in their midst in the Temple every day, and not once had they extended their hands to take Him. Their behavior savored of a bad conscience and was altogether unworthy of the leaders of the people. If all had been open and above board, they could have made an open case against Him and taken Him in charge in the proper way. But now was their hour, the time when the enemies were apparently victorious; and it was the power of darkness that was actuating them. They were in the employ of the prince of darkness. It was Satan that was carrying out his murderous intention against the Lord. And God permitted the wickedness of men and of the devil to have free rein for the present, but only for one purpose, namely, that the Scriptures might be fulfilled.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

It was the lot and portion of our blessed Saviour here, we find, to be betrayed into the hands of his mortal enemies, by the treachery of a false and dissembling friend.

And in this sad relation before us we have observable, the traitor, the treason, the manner how, and the time when, this treasonable design was executed.

Observe, 1. The traitor, Judas: all the evangelists carefully describe him by his name, Judas, Judas Iscariot, lest he should be mistaken for Jude, the brother of James; and by his office, one of the twelve. Lord, now ought the greatest professors to look well to themselves, and to the grounds and principles of their profession: for a profession begun in hupocrisy will certainly end in apostasy.

Observe, 2. The occasion of the treason, covetousness, or the inordinate love of worldly wealth; and accordingly the devil lays a temptation before him exactly suited to his temper and inclination, and it instantly overcame him.

Learn hence, that persons are never in such imminent danger of falling into sin, as when they meet with temptations exactly suited to their master lust. Oh pray we, that God would keep us from temptations suited to our predominant lust and corruption.

Observe, 3. The treason of Judas, he led on an armed multitude to the place where Christ was, gave them a signal to discover him by, and bids them lay hands upon him and hold him fast; which treason of Judas was attended with these black and hellish aggravations: he had been a witness of our Saviour’s miracles, and hearer of our Lord’s doctrine; what he did was not by solicitation; the chief priests did not send to him, but he went to them.

Lord, how dangerous it is to allow ourselves in any secret sin! None can say how far one sin may in time lead us. Should any one have told Judas that his covetousness would at last make him deny his Lord, and sell his Saviour, he would have said with Hazael, Is thy servant a dog, that I should do this thing?

Observe, 4. The endeavor made by his disciples for their Master’s rescue. One of them (St. Matthew says it was Peter) drew a sword, and cut off the ear of Malchus. But why not the ear of Judas rather? Because, though Judas was most faulty, yet Malchus might be most forward to arrest and carry off our Saviour. Oh how does a pious breast boil iwth indignation at the sight of an open affront offered to its Saviour!

Yet, though St. Peter’s heart was sincere, his hand was too rash; good intentions are no warrant for irregular actions; and accordingly, Christ, who accepted the affection, reproved the action. To resist authority, even in Christ’s own defence, is rash zeal, and discountenanced by the gospel. Peter did well to ak his master, If he should smite with the sword? but he ought to have stayed his hand till Christ had given him his answer. However, Peter’s sin occasioned a miracle from our Saviour; Christ heals that ear miraculously, which Peter cut off unwarrantably; yet the sight of this miracle converted none.

Oh how insufficient are all outward means of conversion, without the Spirit’s inward operation!

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXXIV. Jesus Betrayed].

CCXXIV. JESUS BETRAYED, ARRESTED, AND FORSAKEN. (Gethsemane. Friday, several hours before dawn.) aMATT. XXVI. 47-56; bMARK XIV. 43-52; cLUKE XXII. 47-53; dJOHN XVIII. 2-11.

d2 Now Judas also, who betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. [See 2Ki_6:8-12). Jesus asked, "Whom seek ye?" (1) To openly and manfully declare his identity; (2) to make the Jewish rulers fully conscious that they were arresting him, an innocent man; (3) to confine the arrest to himself and thus deliver his disciples. The older commentators regard the falling to the ground as a miracle, but modern scholars look upon it as a result of sudden fear. Jesus merely manifested his dignity and majesty, and the prostration followed as a natural result.] a48 Now he that betrayed him gave bhad given them a token, aa sign, saying, Whomsoever I shall kiss, that is he: take him. band lead him away safely. cand he drew near unto Jesus to kiss him. 48 But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss? b45 And when he was come, astraightway he came to Jesus, and said bsaith, aHail, Rabbi; and kissed him. 50 And Jesus said unto him, Friend, do that for which thou art come. [Some place this event before the preceding paragraph. It comports better with the fitness of things to place it here. Jesus made Judas feel his utter nothingness, and his worthlessness even as a betrayer. Before Judas can in any way identify Jesus, the Lord had twice declared himself to be the party whom they sought. When he approaches to carry out his contract, the Lord's question exposes him before all as a betrayer, and not a disciple as he wished to appear to be (for kissing was the common mode of salutation between men, especially between teacher and pupils), and when Judas brazenly persists in completing the sign, Jesus bids him do it, not as a friend, but as a traitor. Little did the betrayer think that the kiss of Judas would become a proverb in every nation.] Then they came [690] and laid hands on Jesus, and took him. [The sight of Judas touching him no doubt reassured them, and they laid hands on Jesus.] c49 And when they that were about him saw what would follow, they said, Lord, shall we smite with the sword? b47 But a51 And behold, d10 Simon Peter ba certain one of them that stood by athat were with Jesus dtherefore having a sword astretched out his hand, and drew his sword, and smote dstruck athe servant of the high priest, and struck dcut off his right ear. [We have seen that the apostles were but scantily armed, there being only two swords in their possession. See Joh_18:16). He knew Malchus by name, and he also knew his kindred-- Joh_18:26.] c51 But Jesus answered and said, Suffer ye them thus far. And he touched his ear, and healed him. [Some think that Jesus spoke these words, "Suffer ye thus far," to those who held him, asking them to loose him sufficiently to enable him to touch the ear of Malchus. But the revision committee by inserting "them" make Jesus address his disciples, commanding them not to interfere with those who were arresting him, making it a general statement of the idea which the Lord addressed specifically to Peter in the next sentence.] a52 Then d11 Jesus therefore said asaith dunto Peter, aPut up again thy dthe sword into the sheath: aits place: for all they that take the sword shall perish with the sword. dthe cup which the Father hath given me, shall I not drink it? [By the healing of Malchus' ear and the words spoken to Peter, Jesus shows that the sword is not to be used either to defend the truth or to advance his kingdom. Had he not thus spoken and acted, Pilate might have doubted his words when he [691] testified that his kingdom was not of this world ( Joh_18:36). While we know better than to rely upon the aid of the sword for the advance of truth, we are often tempted to put undue trust in other "carnal weapons" which are equally futile. Wealth and eloquence and elaborate church buildings have but little saving grace in them. It is the truth which wins. By using the word "cup" John gives us an echo of the agony in Gethsemane, which suggests that he expects his readers to be conversant with the other Gospels. The other Evangelists, having shown that Jesus was fully resolved to drink the cup, do not regard it as necessary to repeat these words.] a53 Or thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels? 54 How then should the scriptures be fulfilled that thus it must be? [Jesus still addresses Peter. Had it accorded with the divine purpose that Jesus should resist this arrest, angels and not men would have been his proper and infinitely more effective rescuers. But, on the contrary, it was God's purpose that he should be arrested, as the Scripture had foretold.] 55 In that hour bJesus answered and said unto them athe multitudes, cthe chief priests, and captains of the temple, and elders, that were come against him, Are ye come out, as against a robber, with swords and staves? ato seize me? c53 When aI sat bwas daily with you in the temple teaching, cye stretched not forth your hands against me: band ye took me not: cbut this is your hour, and the power of darkness. a56 But all this is come to pass, that the scriptures of the prophets might be fulfilled. [The party which came to arrest Jesus was large. The word "band" used by John to describe part of it is speira, which is the Greek name for the cohort, a division of the Roman army which in the time of Augustus contained 555 men. Ten cohorts, or a legion, were usually quartered in the castle Antonia, at the northwest corner of the temple enclosure. That the whole cohort was present is not likely ( Mat_27:27), but there was a large enough body to represent it. The [692] Evangelists therefore properly style it a great multitude. Moreover, it was a motley crowd. Its strength and diversity suggest the fear that Jesus might miraculously defend himself. Each part of the crowd found courage in the strength possessed by the other part, the priests relying upon the solidity of the soldiers, the soldiers superstitiously trusting to some spiritual power residing in the priests, etc. Now, because of these fears, the preparation was as great as if some band of robbers was to be taken. The questions of Jesus, therefore, show two facts: 1. By their extensive preparation the rulers bore an unintentional testimony to his divine power. 2. By their failure to arrest him openly in the temple, they bore witness to his innocence. With his divinity and his innocence, therefore, Jesus challenges them, referring to their own conduct for testimony thereto. In conclusion, he cites them to the Scriptures which they were fulfilling. Our Lord's dual reference to the Old Testament at this sacred time should cause us to handle them with awe and reverence.] b50 And aThen all of the disciples left him, and fled. b51 And a certain young man followed with him, having a linen cloth cast about him, over his naked body: and they lay hold on him; 52 but he left the linen cloth, and fled naked. [All the predictions of Jesus had failed to prepare the apostles for the terrors of his arrest. Despite all his warnings, each apostle sought his own safety. The young man who fled naked is usually presumed to be Mark himself, and it is thought that he thus speaks impersonally after the manner of Matthew and John. The manner of his description shows that he was not an apostle. As Mark's mother resided in Jerusalem ( Act_12:12, Act_12:25), Canon Cook advances the theory that the Lord's Supper was eaten in the upper room of her house, and that when the disciples retired with Jesus from thence to Gethsemane, Mark slipped from his bed, threw his sindon about him, and followed after them. The sindon, or linen vestment, was very costly, not being worn even by the middle classes: no apostle would be thus attired.] [693]

[FFG 689-692]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

47–53. Behold, a multitude. For notes on the Betrayal and Seizure of Jesus, see Matt. 26:47–56. Compare Mark 14:43–52 and John 18:1–12.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

behold, a crowd appeared

The word "behold" alerts us to a new group in the story. Your language may have a way of doing this. AT: "there was a crowd that appeared" (See: Introduction of New and Old Participants)

leading them

Judas was showing the people where Jesus was. He was not telling the crowd what to do. AT: "leading them to Jesus"

to kiss him

"to greet him with a kiss" or "to greet him by kissing him." When men greeted other men who were family or friends, they would kiss them on one cheek or both cheeks. If your readers would find it embarrassing to say that a man would kiss another man, you could translate it in a more general way: "to give him a friendly greeting." (See: Translate Unknowns)

are you betraying the Son of Man with a kiss?

Jesus uses a question to rebuke Judas for betraying him with a kiss. Normally a kiss is a sign of love. AT: "it is a kiss you are using to betray the Son of Man!" (See: Rhetorical Question)

the Son of Man with

Jesus is using this term to refer to himself. AT: "me, the Son of Man, with" (See: First, Second, or Third Person)

translationWords

Judas Iscariot

the twelve

Jesus

kiss

betray

Son of Man

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

47–53. THE TRAITOR’S KISS. THE ARREST. MALCHUS

47. ὄχλος. Composed of Levitical guards under their ‘general;’ a Roman chiliarch (‘tribune’), with some soldiers, part of a maniple or cohort (σπεῖρα) from the Fort of Antonia (Joh 18:12); and some priests and elders.

εἷς τῶν δώδεκα. Comp. Luk 22:3. It seems as if in narrating the scene the Evangelists unconsciously add the circumstance which to their mind branded the deed with its worst horror. For the terror which seized the multitude, the precipitate entrance of Judas into the garden, and our Lord’s first words to him, see Joh 18:3-9.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

47-53.] Betrayal and apprehension of Jesus. Mat 26:47-56. 2Jn 1:2-112Jn_1:2-112Jn 1:2-11. Our narrative is here distinguished even more than before by minute and striking details (see on the whole the notes to Matt.).

The first of these is the address to Judas ver. 48, calling the traitor by name, and setting before him the whole magnitude of his crime in the very words in which the treason had lately (Matt. ver. 45: Mark ver. 41) and so often (Mat 26:2; Mat 20:18; Mat 17:22) been announced.

Another is in ver. 49, where the disciples seeing τὸ ἐσόμενον, ask Κύριε, εἰ πατάξ. ἐν μαχαίρῃ; which question refers to, and is the filling up of their misunderstanding of our Lord in ver. 38.

Again ver. 51 is peculiar to Luke.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

47-53. The Traitor’s Kiss and the Arrest of Jesus. Mat 26:47-56; Mar 14:43-52; Joh 18:2-11. It would have been possible for Jesus to have evaded Judas by not going to the usual place (ver. 40) or by leaving it before he arrived. The sneer of Celsus, that Jesus went to the garden “to make His escape by disgracefully hiding Himself,” is out of place. By going and remaining where Judas must find Him, He surrendered Himself voluntarily. As Origen says, “At the fitting time He did not prevent Himself from falling into the hands of men” (Cels. 2:10).

47. Ἔτι αὐτοῦ λαλοῦντος … ὄχλος καὶ … Ἰούδας εἷς τῶν δώδεκα. These nine words are in all three accounts. He was still addressing the disciples when He was interrupted by a hostile multitude led by one of the Twelve. See Blass on Act 10:44.

φιλῆσαι αὐτόν. Lk. omits that it was a prearranged sign; also the χαῖρε Ῥαββεί and the fact that an ostentatiously affectionate kiss (κατεφίλησεν) was given. Jn. does not mention the kiss. His narrative shows how unnecessary the treacherous signal was, for Jesus came forward and declared Himself.1

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Multitude - one of the twelve. See on Mt 26:47.

To kiss. See on Mt 26:47.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.