Luke 22:47 - Meaning and Application

Satan, finding that he could not shake our Lord Jesus with fear and drive him from his own purpose, turns to force. This was his usual method, and now he brings a crowd to seize him. Satan was at work in them.

First, Judas marks Jesus out for them. A large group appears, with Judas at their head, for he was the guide of those who arrested Jesus. They did not know where to find him, so Judas brought them to the place. Once there, they did not know which man he was, so Judas told them that the one he kissed was the one they wanted. He came close to Jesus to kiss him, using the familiar greeting Jesus had allowed among his disciples.

Luke records the question Christ asked Judas, which the other Gospel writers do not include: “Judas, are you betraying the Son of Man with a kiss?” (Luke 22:48). Must the Son of Man be betrayed as though nothing was hidden from him? Must one of his own disciples betray him, as if Jesus had been a harsh Master or had treated them badly? Must he be betrayed with a kiss? Must a sign of friendship become a tool of treachery? Such a love-token was never so misused and dishonored.

Nothing can offend or grieve the Lord Jesus more than to be betrayed, and betrayed with a kiss, by people who claim to know him and love him. People do this when, under the excuse of zeal for his honor, they attack his servants. They also do it when they claim to honor free grace, but then strike at the heart of holiness and faithful living. There are many ways Christ is betrayed with a kiss, by people who, while they look godly, oppose the power of godliness. It would be good if their own consciences would ask them the question Christ asked Judas: “Are you betraying the Son of Man with a kiss?” And will he not take account of it?

Second, Christ’s disciples try to protect him (Luke 22:49). When they saw what was about to happen, that the armed men had come to arrest him, they said, “Lord, should we strike with the sword?” He had allowed them to have two swords, so they ask whether they should use them now. Never had there been greater need, and what use are swords if they are never used? They asked as if they would not draw the sword without their Master’s command, but they were too rushed and too hot-tempered to wait for an answer.

Peter, aiming at the head of one of the high priest’s servants, missed and cut off his right ear. As Christ had shown his power by throwing the men to the ground when they came to arrest him, Peter now showed what he could have done for a good cause if he had had permission. The other Gospel writers tell us how Christ rebuked Peter for this. Luke tells us first how Christ softened the situation: “Permit this far” (Luke 22:51). Dr. Whitby thinks Jesus said this to his enemies, to calm them so they would not turn on the disciples, whom he intended to protect. In effect, he said, “Let this insult pass. I did not authorize it, and there will be no more blows.”

Though Christ had power to strike them down, even to kill them, he spoke kindly to them. In a sense, he asked their pardon for an attack made by one of his followers. He did this to teach us to speak kindly even to our enemies. Then he healed the wound, which was far more than enough to make up for the injury. He touched the man’s ear and healed him. He put the ear back in place so the man would not even leave marked by the wound, though he fully deserved that shame.

Christ showed them two things here. First, his power. The one who could heal could also destroy, if he chose. That should have led them, in their own interest, to submit to him. If they had struck back at Peter, Christ would have healed him at once. What could a small band do against one who had such a healer with him, ready at once to help the wounded? Second, his mercy and goodness. Christ gave a clear example of his own command to do good to those who hate us, just as he later gave the example of praying for those who mistreat us. Anyone who returns good for evil acts as Christ did.

One might have thought such generous kindness would have won them over. It seemed as if coals of kindness piled on their heads would have melted them. They could not easily have bound as a criminal one who had shown himself to be such a benefactor. But their hearts were hardened.

Third, Christ speaks to the officers who had come to arrest him, showing how unreasonable all this noise and display was (Luke 22:52, 53). Matthew says he spoke to the crowd. Luke says he spoke to the chief priests and the temple captains, the officers who commanded the various groups of priests. So all of them were temple officials, and even some of the leading men lowered themselves to take part in this ugly work.

Christ reasons with them about what they were doing. Why did they come out in the middle of the night with swords and clubs? They knew he was no man who would resist them or stir up a mob against them. He had never done anything like that. Why then did they come out as though he were a robber? They also knew he was not hiding. He had been with them every day in the temple, right in their midst, and had never tried to conceal himself. They had not even tried to seize him there. Before his hour had come, it was foolish to think they could take him. And when his hour had come, it was still foolish to make such a show of force to arrest him.

Christ also accepts what they are doing, and this is added here in a way the earlier accounts do not give. “But this is your hour, and the power of darkness.” In other words, “However hard it may seem that I am left so exposed, I submit, because this has been determined. This is the hour allowed to you to do your will against me. I also have an hour appointed for settling accounts.”

Now the power of darkness, Satan, the ruler of the darkness of this world, is allowed to do his worst. He is permitted to bruise the heel of the offspring of the woman, and Christ is resolved to submit. Let him do his worst. The Lord will laugh at him, because he sees that his day, his hour, is coming (Psalm 37:13). This should quiet us when the enemies of the church seem to prevail. It should also quiet us in the hour of death. The enemy’s time is only an hour, a short time, a limited time. It is their hour, appointed to them, when they are allowed to test their strength, so that God’s power may be more clearly shown in their fall. And it is the power of darkness that is at work, but darkness must give way to light, and the power of darkness must bow before the Prince of light.

Christ was willing to wait for his triumphs until his conflict was finished, and we must be willing to do the same.