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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
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Not fearing the power that had flattened them, they stretched out their impure hands and seized him who was purifying them. “Simon cut off the ear of one of them.” The good Lord in his gentleness took it and put it back in its elevated place on the body, as a figure of him who had fallen into the lower abyss because of his sins. “Put your sword back again into its place.” He whose word was a sword did not need a sword. Just as he restored the ear that was cut off back to its place, he could have separated the members that were joined. Unsatisfied with showing the intensity of his power with a single example, he showed it to all those who “retreated and fell backwards to the ground.” The one whose ear had been healed would not be the only one to benefit from grace. He allowed all that were about to apprehend him to benefit from it, so that they would certainly know whom they were going to arrest. The grace of him who had restored the ear to its place made those who “fell backwards to the ground” able to get up again.
Since our Lord was the fulfillment of justice and the beginning of mercy, he put the sword in its sheath and put justice back in its place again. He then healed the ear through mercy. He put the ear back in its place and made good the imperfection of justice through fruitful mercy. He whose ear had been healed expressed his gratitude for this love with hatred. Those who had “fallen backwards to the ground” and had been raised up again through Christ, thanked him for his help with chains. “They bound him,” said the Evangelist, “and led him away.”
Understand, if you can, how the pain of a healthy right hand escaping touch flees, and wounds are healed not by ointment but by touch. The clay recognizes its potter, and the flesh follows the hand of its Master; for as he wills, the Creator restores his work. Thus elsewhere does sight return to the blind man, when mud spread over his eyes as if it had returned to nature, is reformed. He could have commanded, but he preferred to work; so that we may know that it is he who from the clay of the earth fashioned the various organs of our body with different functions, and infused them with the vigor of the mind.
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.
(de Con. Ev. lib. iii. c. 5.) Now Luke says, But Jesus answered and said, Suffer ye thus far; which is what Matthew records, Put thy sword up into its sheath. Nor will it move you as contrary thereto, that Luke says here that our Lord answered, Suffer ye thus far, as if He had so spoken after the blow to show that what was done had pleased Him so far, but He did not wish it to proceed farther, seeing that in these words which Matthew has given, it may rather be implied that the whole circumstance in which Peter used the sword was displeasing to our Lord. For the truth is, that upon their asking, Lord, shall we strike with the sword? He then answered, Suffer ye thus far, that is, be not troubled with what is about to happen. They must be permitted to advance so far, that is, to take Me, and so to fulfil the things which were written of Me. For he would not say, And Jesus answering, unless He answered this question, not Peter's deed. But between the delay of their words of question to our Lord and His answer, Peter in the eagerness of defence struck the blow. And two things cannot be said, though one may be said and another may be done, at the same time. Then, as Luke says, He healed him who was struck, as it follows, And he touched his ear, and healed him.
The blessed disciples, wounded with the prodding of divine love, drew their swords to repel the attack. Christ would not permit this, but he rebuked Peter, saying, “Put your sword into its sheath; for all who have taken swords shall die by swords.” In this, he gave us a pattern of the way in which we must hold on by our love for him and of the extent to which the burning zeal of our piety may proceed. He does not want us to use swords to resist our enemies. He would rather have us use love and prudence.… The Savior moderates the unmeasured heat of the holy apostles. By preventing the example of such an act, he declares that those who are the leaders in his religion have no need in any way whatsoever of swords. With divine dignity, Christ healed him who received the blow and gave this godlike sign for their condemnation to those who came to seize him.
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.
Seeing what was to happen, those around him said: Lord, shall we strike with the sword? And one of them struck the servant of the high priest and cut off his right ear. Peter did this, as the evangelist John teaches, with the same fervor of mind with which he had done other things. For he knew how Phinehas received the reward of righteousness and everlasting priesthood by punishing the sacrilegious. What follows:
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 22:49 captures the disciples' immediate, human reaction to the escalating crisis in the Garden of Gethsemane, just moments before Jesus' betrayal and arrest. Observing the approaching multitude, they instinctively perceive an impending physical confrontation and, still clinging to a worldly understanding of Jesus' kingdom, offer to defend Him with violence. This pivotal moment underscores their lingering misunderstanding of Jesus' redemptive mission and sets the stage for the dramatic events that immediately follow.
Context
Literary Context
This verse is situated at the climax of Jesus' Gethsemane experience, following His agonizing prayer where He fully submitted to the Father's will, even to the point of sweating drops of blood (Luke 22:44). The narrative flow transitions from Jesus' solitary spiritual battle to the imminent physical confrontation. The disciples' question in Luke 22:49 directly precedes Peter's impulsive act of striking the high priest's servant, an event immediately rebuked by Jesus, who then miraculously heals the injured man (Luke 22:50-51). This sequence highlights the stark contrast between human instinct and divine purpose, setting the stage for Jesus' willing surrender.
Historical & Cultural Context
The setting is the Garden of Gethsemane, an olive grove on the Mount of Olives, just outside Jerusalem. It was a common place for Jesus and His disciples to retreat. The time is late evening, likely Thursday night, during the Passover festival, a period of heightened religious and political tension in Jerusalem. The disciples, being Galileans, were accustomed to carrying short swords or daggers (Greek: machaira) for protection, especially when traveling. Their question reflects a common expectation among many Jews of the time that the Messiah would be a conquering king who would overthrow Roman oppression by force, establishing an earthly kingdom. This expectation deeply influenced their understanding of Jesus' mission, despite His repeated teachings about a spiritual kingdom and His impending suffering.
Key Themes
Luke 22:49 contributes significantly to several overarching themes in Luke's Gospel and the broader biblical narrative. It powerfully illustrates the misunderstanding of Jesus' kingdom, as the disciples still envisioned an earthly, political reign established by force, rather than the spiritual kingdom inaugurated through suffering and sacrifice (John 18:36). This verse also highlights the profound contrast between human impulse and divine will, showcasing the disciples' natural tendency to resist perceived threats through violence versus Jesus' unwavering commitment to the Father's redemptive plan, which necessitated His arrest and crucifixion (Matthew 26:39). Furthermore, it serves as a crucial moment in defining the nature of true discipleship, demonstrating that following Christ often requires laying down worldly weapons and embracing a path of peace, non-resistance, and trust in God's sovereignty, even in the face of adversity.
Exposition and Analysis
Key Word Analysis
This verb signifies not merely a physical act of seeing, but often implies perception, understanding, or knowledge. Here, the disciples "saw" what was happening—the approaching crowd with Judas—and perceived it as a direct threat, leading them to anticipate a violent confrontation. Their "seeing" was limited by their human perspective, failing to grasp the divine necessity of the unfolding events.
Derived from the verb "to be," this future tense particle indicates a certainty of impending events. The disciples recognized that a significant, likely hostile, event was "about to be" or "would follow." Their question is a direct response to this perceived inevitability, revealing their readiness to intervene based on their assessment of the immediate future.
This word denotes a forceful, aggressive strike, often with a weapon, implying an intent to wound or kill. The disciples' use of this term clearly indicates their readiness for a physical, violent defense of Jesus, reflecting a worldly approach to conflict resolution that stands in stark opposition to Jesus' path of non-resistance and sacrificial love.
Verse Breakdown
"When they which were about him saw what would follow,"
This clause establishes the immediate context: the disciples, being physically close to Jesus, observed the approaching crowd led by Judas. Their perception of "what would follow" signifies their recognition of the imminent danger and the transition from a peaceful gathering to a hostile confrontation. This observation triggers their protective instincts.
"they said unto him,"
This simple phrase indicates a direct address to Jesus, signifying their seeking of His permission or command. It highlights their continued reliance on Jesus for leadership, even in this moment of crisis, though their proposed action reveals a profound misunderstanding of His mission.
"Lord, shall we smite with the sword?"
This question reveals the disciples' immediate, human, and ultimately misguided solution to the perceived threat. They are ready to engage in physical combat, believing that defending Jesus by force is the appropriate response. The use of "Lord" acknowledges His authority, but their question demonstrates their failure to grasp the spiritual nature of His kingdom and the necessity of His suffering.
Literary Devices
Luke 22:49 employs several significant literary devices. Dramatic Irony is prominent, as the disciples, despite their proximity to Jesus, remain largely ignorant of the divine plan unfolding, proposing a violent defense while Jesus is fully aware that His arrest is a necessary step towards redemption. Their question, "shall we smite with the sword?", highlights this stark contrast between their limited human understanding and Jesus' divine foreknowledge and willing submission. Furthermore, the verse serves as an act of Foreshadowing, directly preceding Peter's impulsive action in striking the high priest's servant (Luke 22:50), thereby setting up Jesus' immediate rebuke and miraculous healing. Finally, there is a powerful Contrast between the disciples' worldly, aggressive reaction and Jesus' path of non-resistance and sacrificial love, which he demonstrates immediately after.
Theological and Thematic Connections
Luke 22:49 serves as a profound theological moment, revealing the enduring tension between human impulse and divine will, and the spiritual nature of God's kingdom versus worldly power. The disciples' readiness to use physical force underscores their persistent misunderstanding of Jesus' Messiahship, which was not about earthly conquest but spiritual redemption through suffering. This scene highlights the radical call of Christ to lay down worldly weapons and embrace a path of self-sacrifice and peace, trusting in God's sovereign plan even when it leads to apparent defeat. It teaches that true spiritual victory is not achieved through human might or violence, but through humble submission to God's redemptive purposes.
Reflection and Application
Luke 22:49 challenges believers to critically examine their own responses when faced with adversity, perceived threats to their faith, or opportunities to "defend" God's cause. Do we, like the disciples, instinctively resort to worldly means—whether aggression, manipulation, political power, or human wisdom—to achieve spiritual ends? Or do we, in imitation of Christ, trust in God's sovereign plan and embrace a path of humility, non-violence, and self-sacrifice, even when it appears counterintuitive or leads to personal suffering? This verse calls us to lay down our "swords"—our reliance on human strength and worldly strategies—and instead embody the peaceable, loving, and submissive character of Christ, recognizing that true spiritual victory and the advancement of God's kingdom are achieved through divine power and faithfulness, not human might. It encourages us to cultivate a deeper understanding of God's ways, which often defy human logic, and to align our actions with His redemptive purposes rather than our own protective instincts.
Questions for Reflection
FAQ
Why did Jesus' disciples have swords in the first place, especially after Jesus told them not to resist evil?
The presence of swords among the disciples in Gethsemane is a point of scholarly discussion. Earlier in Luke 22:36, Jesus had instructed them, "But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one." This instruction, given just before they left for Gethsemane, was likely a metaphorical warning about the difficult and dangerous times ahead, signifying the need for readiness and spiritual vigilance, rather than a literal command to arm themselves for physical combat. However, the disciples, still thinking in earthly terms, interpreted it literally and produced two swords (Luke 22:38). Their question in Luke 22:49 and Peter's subsequent action demonstrate their literal understanding and their readiness to defend Jesus physically, which Jesus immediately corrected by rebuking Peter and healing the servant's ear (Luke 22:50-51). This highlights the disciples' ongoing struggle to grasp the spiritual nature of Jesus' kingdom and His mission.
Christ-Centered Fulfillment
Luke 22:49, with the disciples' offer to "smite with the sword," powerfully underscores the Christ-centered fulfillment of prophecy and the nature of His redemptive work. In this moment, Jesus stands as the ultimate fulfillment of the Suffering Servant prophesied in Isaiah 53, who "was oppressed and He was afflicted, yet He opened not His mouth" (Isaiah 53:7). Unlike the disciples who sought to defend Him with worldly force, Jesus willingly submitted to the Father's will, knowing that His true victory would come not through resistance, but through sacrificial surrender. His refusal to allow armed defense, even when legions of angels were at His command (Matthew 26:53), demonstrated that His kingdom "is not of this world" (John 18:36). He was the Lamb of God, destined to take away the sin of the world, not by wielding a sword, but by being led "as a lamb to the slaughter" (John 1:29; Isaiah 53:7). Thus, the disciples' misguided question serves as a poignant backdrop against which Jesus' profound and unique path of redemptive suffering is illuminated, revealing the core of the gospel message: salvation through His voluntary sacrifice, not through human might or violence.