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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 22:47–53. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Nine Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The tribe of Judah marked the beginning of the kingdom, and the apostle Judas marked its extinction. In deceitfully handing him over to the Romans with a kiss, he handed over to them the responsibility of avenging Jesus so that they would one day exact it from Judah. The wicked one came to dig his deep abyss, and our God explained it gently to him. He showed that he was helpful, a fountain of mercy. He said, “Judas, would you betray the Son of man with a kiss?” He showed that Judas did not have the power to hand over the Son of God. “Well then, why have you come, my friend?” The Lord called animosity friendship, and he turned toward Judas. The deceitful disciple approached the true Master to kiss him. The Lord withdrew from him the Spirit that he had breathed into him. He removed it from him, not wanting the corrupting wolf to be among his sheep. He said, “That which he had has been taken away from him.”
The great significance of divine power, the great discipline of virtue. And the plan of betrayal is revealed, and yet patience is not denied. You have shown, Lord, who would betray, while you reveal hidden things. You have also shown whom he would deliver, while you say: Son of man; because flesh, not divinity, can be understood. However, the fact that he handed him over contradicts even more the ungrateful, that he, although being the Son of God, yet wanted to be the Son of man for our sake. As if to say: Because of my kindness, ungrateful one, you betray me. Behold the hypocrisy. Therefore, I think it should be pronounced as a question, as if a loving person rebukes a traitor: Judas, do you hand over the Son of Man with a kiss? This means, you inflict a wound as a pledge of love, and you shed blood in the duty of charity, and you inflict death with an instrument of peace? The servant betrays the master, the disciple betrays the teacher, the chosen one betrays the author? This is that which is said: The wounds of a friend are more valuable than the kisses of an enemy. What does this traitor say? Let him kiss me with the kisses of his mouth.
And he kissed him, he said. Not that he teaches us to pretend, but so that he does not seem to avoid betrayal and to affect the traitor more, to whom he would not deny acts of love; for it is written: I was peaceful with those who hated peace.
It must be used I think by way of question, as if he arrests the traitor with a lover's affection.
He says, Betrayest thou with a kiss? that is, dost thou inflict a wound with the pledge of love? with the instruments of peace dost thou impose death? a slave, dost thou betray thy Lord; a disciple, thy master; one chosen, Him who chose thee?
O great manifestation of Divine power, great discipline of virtue! Both the design of thy traitor is detected, and yet forbearance is not withheld. He shows whom it is Judas betrays, by manifesting things hidden; He declares whom he delivers up, by saying, the Son of man, for the human flesh, not the Divine nature, is seized. That however which most confounds the ungrateful, is the thought that he had delivered up Him, who though He was the Son of God, yet for our sakes wished to be the Son of man; as if He said, "For thee did I undertake, O ungrateful man, that which thou betrayest in hypocrisy.
Our Lord kissed him, not that He would teach us to dissemble, but both that He might not seem to shrink from the traitor, and that He might the more move him by not denying him the offices of love.
For just as incurable wounds yield neither to severe nor soothing remedies, so the soul when once it is taken captive, and has sold itself to any particular sin, will reap no benefit from admonition. And so it was with Judas, who desisted not from His betrayal, though deterred by Christ by every manner of warning. Hence it follows, And drew near unto Jesus to kiss him.
(Conc. 1. de Laz.) Now we must not depart from admonishing our brethren, albeit nothing comes of our words. For even the streams though no one drink therefrom still flow on, and him whom thou hast not persuaded to-day, peradventure thou mayest to-morrow. For the fisherman after drawing empty nets the whole day, when it was now late takes a fish. And thus our Lord, though He knew that Judas was not to be converted, yet ceased not to do such things as had reference to him. It follows, But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
And He gives him his proper name, which was rather like one lamenting and recalling him, than one provoked to anger.
But He said not, "Betrayest thou thy Master, thy Lord, thy Benefactor," but the Son of man, that is, the humble and meek, who though He were not thy Master and Lord, forasmuch as He has borne himself so gently toward thee, should have never been betrayed by thee.
For they had come at night fearing an outbreak of the multitude, therefore He says, "What need was there of these arms against one who was always with you?" as it follows, When I was daily with you.
But John saith, that even to the very moment He continued to reprove him, saying, "Judas, betrayest thou the Son of Man with a kiss?" Art thou not ashamed even of the form of the betrayal? saith He. Nevertheless, forasmuch as not even this checked him, He submitted to be kissed, and gave Himself up willingly; and they laid their hands on Him, and seized Him that night on which they ate the passover, to such a degree did they boil with rage, and were mad. However, they would have had no strength, unless He had Himself suffered it. Yet this delivers not Judas from intolerable punishment, but even more exceedingly condemns him, for that though he had received such proof of His power, and lenity, and meekness, and gentleness, he became fiercer than any wild beast.
The Lord when He was betrayed first said this which Luke mentions, Betrayest thou the Son of man with a kiss? next, what Matthew says, Friend, wherefore art thou come? and lastly, what John records, Whom seek ye?
Unmindful of the glory of Christ, he thought to be able to act secretly, daring to make an especial token of love the instrument of his treachery.
For the Lord is never forgetful of His lovingkindness. While they are bringing death upon the righteous, He heals the wounds of His persecutors.
Or that servant is the Jewish people sold by the High Priests to an unlawful obligation, who, by the Passion of our Lord, lost their right ear; that is, the spiritual understanding of the law. And this ear indeed is cut off by Peter's sword, not that he takes away the sense of understanding from those that hear, but manifests it withdrawn by the judgment of God from the careless. But the same right ear in those who among the same people have believed, is restored by the Divine condescension to its former office.
It follows, Then said Jesus unto them, Are ye come out as against a thief with swords and slaves? &c.
As if He says, Therefore are ye assembled against Me in darkness, because your power, wherewith ye are thus armed against the light of the world, is in darkness. But it is asked, how Jesus is said to be addressing the chief priests, the officers of the temple, and the elders, who came to Him, whereas they are reported not to have gone of themselves, but to have sent their servants while they waited in the hall of Caiaphas? The answer then to this contradiction is, that they came not by themselves, but by those whom they sent to take Christ in the power of their command.
But Jesus said to him: Judas, do you betray the Son of Man with a kiss? He says, do you betray the Son of Man because it is the flesh, not the divinity, that is seized. However, it rebukes the ungrateful all the more because he betrayed him who, though he was the Son of God, nevertheless wanted to be the Son of Man because of us. And it is as if he is saying: Ungrateful one, do you betray what I took on because of you? Certainly, it should be pronounced interrogatively, as if with the affection of someone who loves, he rebukes the betrayer. Judas, do you betray the Son of Man with a kiss? That is, with the symbol of love you inflict a wound, with the duty of charity you shed blood, with the instrument of peace you impose death; the servant betrays the Lord, the disciple the master, the chosen one the author?
That is, that they should not be overcome by temptation, for not to be led into temptation is not to be overwhelmed by it. Or He simply bids us pray that our life may be quiet, and we be not cast into trouble of any kind. For it is of the devil and presumptuous, for a man to throw himself into temptation. Therefore James said not, "Cast yourselves into temptation," but, When ye are fallen, count it all joy, (Jam. 1:2.) making a voluntary act out of an involuntary.
The disciples are inflamed with zeal, and unsheath their swords. But whence have they swords? Because they had slain the lamb, and had departed from the feast. Now the other disciples ask whether they should strike; but Peter, always fervent in defence of his Master, waits not for permission, but straightway strikes the servant of the High Priest; as it follows, And one of them smote, &c.
(non occ.) After first mentioning the prayer of Christ, St. Luke goes on to speak of His betrayal wherein He is betrayed by His disciple, saying, And while he yet spake, behold a multitude, and he that was called Judas.
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Summary
Luke 22:48 records the deeply sorrowful and ironic moment in the Garden of Gethsemane when Jesus confronts Judas Iscariot's ultimate act of betrayal. With profound grief, Jesus directly questions Judas, highlighting the perversion of a traditional gesture of affection—a kiss—into the prearranged signal for His arrest and subsequent delivery to His enemies. This verse encapsulates the tragic culmination of Judas's treachery, underscoring both human depravity and divine foreknowledge in the unfolding of God's redemptive plan.
Context
Literary Context
This poignant verse is situated immediately after Jesus' intense and agonizing prayer in the Garden of Gethsemane, where He fully submitted to the Father's will, even to the point of death on the cross, as detailed in Luke 22:39-46. The narrative transitions abruptly from Jesus' private spiritual struggle to the public act of His apprehension. Judas, one of the twelve disciples, arrives with a large crowd, including chief priests, temple guards, and elders, armed with swords and clubs, indicating their intent to seize Jesus by force. The kiss was the pre-arranged signal for Judas to identify Jesus to the authorities in the darkness of the night, making this confrontation the pivotal moment that initiates Jesus' passion narrative, leading directly to His trial and crucifixion.
Historical & Cultural Context
In ancient Near Eastern cultures, a kiss was a common and significant gesture of greeting, respect, and affection among friends, family members, and even between a disciple and a rabbi. It signified intimacy and loyalty. Therefore, Judas's use of a kiss as the means of identification for betrayal was not merely a practical signal but a profound perversion of a sacred social custom. This act would have been understood by contemporary audiences as a particularly heinous and shocking form of treachery, intensifying the moral outrage of the betrayal. The presence of chief priests, temple guards, and elders underscores the official, albeit corrupt, religious authority behind the arrest, highlighting the political and religious conspiracy against Jesus.
Key Themes
Luke 22:48 powerfully contributes to several overarching themes within Luke's Gospel and the broader biblical narrative. It vividly portrays the depth of human betrayal, particularly from within an intimate circle, echoing Old Testament prophecies concerning betrayal by a close companion, such as in Psalm 41:9. The verse also underscores the theme of hypocrisy and deception, as a gesture of affection is twisted into an act of profound treachery, exposing the stark contrast between outward appearance and malicious intent. Furthermore, Jesus' calm, sorrowful question, "betrayest thou the Son of man with a kiss?", reinforces His divine foreknowledge and sovereignty even in His moment of vulnerability. He was not surprised by Judas's actions, having known his heart and ultimate intent long before, as seen in John 6:70-71. This moment, therefore, highlights that even in the face of human wickedness, God's sovereign plan of redemption is unfolding precisely as ordained.
Exposition and Analysis
Key Word Analysis
This verb (G3860) means "to surrender," "to yield up," "to intrust," or "to transmit." In this context, it carries the heavy connotation of "to deliver over" or "to hand over" someone to an enemy or to justice. Its repeated use throughout the Gospels to describe Jesus being delivered into the hands of His enemies (e.g., Matthew 20:18) underscores the divine plan unfolding through human agency, even Judas's wicked act. It is a term of legal and judicial surrender, but here it is tainted by the moral corruption of treachery.
This is Jesus' most frequent self-designation, emphasizing both His true humanity and His unique, divinely appointed messianic role. The term draws heavily from Daniel 7:13-14, where a "Son of Man" figure receives everlasting dominion and glory. By using this title, Jesus affirms His identity and authority even as He is being delivered into human hands, highlighting the paradox of His humble appearance and His ultimate cosmic authority.
This noun (G5370) refers to a kiss, a common and culturally accepted greeting among friends or family in that era, signifying affection, respect, or reconciliation. Its use by Judas in this context transforms it from a symbol of intimacy and trust into a grotesque instrument of deceit and betrayal. The word itself is neutral, but its application here makes it particularly heinous, symbolizing the profound depths of treachery when love is perverted for destructive ends.
Verse Breakdown
"But Jesus said unto him,"
This opening phrase sets the scene for a direct, personal confrontation. The "But" (G1161, dé) introduces a contrast, shifting from the general arrival of the crowd to Jesus' specific address to Judas. It emphasizes the directness and intentionality of Jesus' response, not as a victim caught unaware, but as one who knows and confronts the betrayer.
"Judas,"
Jesus' direct address by name is profoundly significant. It is not an exclamation of surprise but a sorrowful acknowledgment of the betrayer's identity. This personal address underscores the intimacy of their past relationship and the profound pain of the betrayal coming from one of His chosen twelve. It is a final, tender appeal, a last opportunity for Judas to reconsider, even in the very act of his sin.
"betrayest thou the Son of man with a kiss?"
This is a rhetorical question laden with irony, sorrow, and condemnation. Jesus exposes the heinous nature of Judas's act by highlighting the stark contrast between the gesture (a kiss, a sign of affection) and the intent (betrayal of the Messiah). The question is not for information but to underscore the moral bankruptcy of Judas's action. It emphasizes the perversion of intimacy and trust, and the profound hypocrisy involved in using a symbol of love to deliver the "Son of Man"—the divine Messiah—to His enemies.
Literary Devices
Luke 22:48 is rich in Irony, which is the most prominent literary device. The use of a "kiss," a universal symbol of affection and loyalty, as the very means of betrayal creates a stark and painful contrast. This situational irony highlights the profound perversion of Judas's act, transforming a gesture of intimacy into one of ultimate treachery. Furthermore, Jesus' question itself is an example of rhetorical questioning, designed not to elicit an answer but to emphasize the moral gravity and shocking nature of Judas's deed. The question serves to expose Judas's hypocrisy and the depth of his sin, while simultaneously revealing Jesus' divine foreknowledge and His sorrowful acceptance of His fate. The phrase "Son of man" also carries symbolism, representing both Jesus' true humanity and His messianic authority, thereby intensifying the tragic nature of His betrayal by a human hand.
Theological and Thematic Connections
Luke 22:48 stands as a stark testament to the profound reality of human sin and the depth of betrayal, even within the closest circles. Theologically, it underscores the cost of discipleship and the ever-present danger of hypocrisy. Judas's act, though driven by his own corrupted will, also serves as a chilling fulfillment of divine prophecy, demonstrating God's sovereign hand at work even amidst human wickedness. Jesus' calm, sorrowful confrontation reveals His perfect knowledge, His unwavering commitment to the Father's will, and His willingness to endure the ultimate personal betrayal for the sake of humanity's redemption. It highlights the contrast between the outward show of piety and the inner reality of a heart given over to sin, serving as a timeless warning against spiritual deception.
Reflection and Application
Luke 22:48 compels us to look inward, examining the sincerity of our own devotion and the integrity of our actions. The story of Judas serves as a sobering reminder that outward religious gestures mean nothing if the heart is not truly surrendered to Christ. We are called to cultivate genuine faith, free from hypocrisy, where our actions align with our professed beliefs. This passage also reminds us that betrayal, even from those we trust most, is a painful reality in a fallen world. Jesus, though divine, experienced this profound human suffering, offering us solace and understanding when we face similar hurts. Ultimately, it challenges us to consider our own allegiance: are we truly committed to Christ, even when it costs us, or are there hidden motives or areas of compromise that could lead us down a path of spiritual deceit? The call is to unwavering faithfulness and authentic love for our Savior.
Questions for Reflection
FAQ
Why did Judas use a kiss to betray Jesus?
In ancient Jewish culture, a kiss was a common and culturally accepted sign of greeting, respect, and affection, particularly between a disciple and a rabbi. Judas used a kiss as the pre-arranged signal to identify Jesus to the temple guards and chief priests in the darkness of the Garden of Gethsemane. This act was not merely a practical identifier but a profound perversion of a gesture of intimacy and loyalty, making the betrayal all the more heinous and ironic. It highlighted the depth of his treachery by twisting a symbol of love into an instrument of death.
What is the significance of Jesus calling Himself "Son of Man" in this context?
Jesus frequently referred to Himself as the "Son of Man," a title with deep roots in the Old Testament, particularly Daniel 7:13-14. This designation emphasizes both His true humanity (He is a human being) and His unique, divinely appointed messianic authority and future glory. In the context of His betrayal, using this title underscores the paradox of His situation: He is being delivered into human hands, yet He remains the sovereign, divine Messiah who will ultimately receive all dominion and glory. It highlights that even in His moment of vulnerability, He maintains His true identity and authority.
Christ-Centered Fulfillment
Luke 22:48, with its raw depiction of betrayal, finds its profound Christ-centered fulfillment not just in the immediate suffering of Jesus, but in His ultimate victory over sin and death, which this very betrayal set in motion. Judas's kiss, the ultimate act of human treachery, paradoxically served as a necessary step in God's divine plan for salvation. Jesus, the "Son of Man" (a title pointing to His messianic authority and future glory, as seen in Daniel 7:13-14), willingly submitted to this betrayal, knowing it would lead to the cross. His suffering, initiated by this kiss, was not a defeat but the means by which He would become the "Lamb of God who takes away the sin of the world" (John 1:29). The betrayal of Jesus by one of His own foreshadows the universal human tendency to reject God, yet it also magnifies the boundless grace of God who, in Christ, absorbed the full weight of human sin and treachery. Through His death and resurrection, Jesus conquered the very forces that sought to betray and destroy Him, offering forgiveness and reconciliation even to those who betray Him, fulfilling the prophecy that He would be "delivered over for our transgressions and was raised for our justification" (Romans 4:25). Thus, the kiss of betrayal, a symbol of ultimate human depravity, becomes a dark backdrop against which the radiant light of Christ's sacrificial love and redemptive power shines ever brighter.