Luke 22:48

Luk 22:48. [Εἶπεν αὐτῷ, said unto him) In the confused din of the multitude (comp. Luk 22:51-52), the exceedingly wise course of proceeding which Jesus adopted is well worthy of observation.—V. g.]—φιλήματι, with a kiss) The traitor abuses the highest token of love with the highest degree of daring presumption. Comp. the note on Luk 7:45. [None of His most intimate disciples and friends had ever kissed the Lord. The traitor alone dared to profane with impure lips the face of the Lord. This unprecedented act matched well with his unprecedented treachery.]

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

Luk 22:48 . φιλήματι , etc., the question of Jesus takes the place of, and explains, the enigmatical ἐφʼ ὃ πάρει of Mt. The simple φίλημα , unlike καταφιλέω , implies no fervour.

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

Verse 48. Betrayest thou the Son of man with a kiss?] Dost thou attempt to kiss me as a friend, while thou art delivering me up into the hands of my enemies? We need not wonder at all this, as Satan himself had entered into the heart of this traitor, see Lu 22:3; consequently we can expect nothing from him but what is fell, deceitful, and cruel.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(48) Judas, betrayest thou the Son of man?—The first three Gospels all record the Traitor’s kiss. St. Luke alone reports the question. In our Lord’s use of the words, “the Son of Man,” we may trace a two-fold purpose. It was the old familiar title by which He had been wont to speak of Himself in converse with the disciples, and so it appealed to memory and conscience. It was the name which was specially connected with His office as Judge and King (Dan_7:13), and so it came as a warning of the terrible retribution which the Traitor was preparing for himself.

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

48. with a kiss] He exclaimed ‘Rabbi, Rabbi, hail’(‘Peace to thee, Rabbi’), Mar_14:45; but received no ‘Peace to thee’ in reply. Overacting his part, he not only kissed His Lord (ephilesen), but kissed Him fervently (katephilesen, deosculatus est).

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.

When they which were about him,.... That is, the eleven disciples that were about Christ, and with him in the garden:

saw what would follow; that their Lord and master was about to be betrayed by Judas, and would be seized, and carried away by the multitude, that were with him:

they said unto him, Lord, shall we smite with the sword? or "swords", as the Syriac and Persic versions read; with the two swords which they had along with them. This they said, not being thoroughly acquainted with the mind of Christ in this matter, whether they should use the temporal sword or not; and might choose to show this forwardness to stand by him, and defend him, remembering how lately they had said, that though they died with him, they would not deny him: and might, no doubt, be thoroughly exasperated and provoked to see Judas at the head of such a mob, with swords and staves, and burned with true zeal for their Lord and master; and might be the more spirited up to this, by observing, that the men fell backwards to the ground, upon Christ's saying that he was the person they sought; at least their dependence was upon the exertion of his almighty power; for they could never otherwise imagine that eleven men, with two swords only, would be able to defend him, and rescue him out of the hands of such a multitude.

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

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

Ver. 48. Judas, betrayest thou, &c.] Sic Iudaei, sub praetextu pietatis maxime delinquebant; et Deo osculum sine amore praebebant. (Bucholcer.) Julian the Apostate was no friend to Basil, though he wrote to him, φιλος φιλω και αδελφος αδελοω. Nor was Libanius the more to be believed for saying (in Epist. ad Basilium), βασιλειου με επαινησαντος κατα παντων εχω τα νικητηρια. If Basil commend me, I despise other men’s worse censures.

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.

Betrayest thou the Son of man - He whom thou knowest to be the Son of man, the Christ?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Son of man

(See Scofield "Mat 8:20").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

48. φιλήματι. He exclaimed ‘Rabbi, Rabbi, hail’ (‘Peace to thee, Rabbi’), Mar 14:45; but received no ‘Peace to thee’ in reply. Overacting his part, he not only kissed His Lord (ἐφίλησεν), but kissed Him fervently (κατεφίλησεν, deosculatus est).

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.

48. φιλήματι . First, with great emphasis. “Is it with a kiss thou betrayest?” Osculo Filium hominis tradis? hoc est amoris pignore vulnus infligis, et caritatis officio sanguinem fundis, et pacis instrumento mortem irrogas, servus Dominum, discipulus prodis magistrum, electus Auctorem (Bede). Jesus does not say, “betrayest thou Me?” but “betrayest thou the Son of Man?” He reminds Judas that it is the Messiah whom he is treating with this amazing form of treachery. Mt. words Christ’s rebuke very differently: Ἑταῖρε, ἐφʼ ὃ πάρει. Mk. omits the rebuke.

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