Christians sometimes get confused with the concept of judging. Biblically we are commanded to judge (John 7:24 says, “Stop judging by mere appearances, and make it right judgement”). Then at the same time we are biblically told that we are not to …
Luke 22:47-49 (NA28) Short Study
The Nestle-Aland 28th Edition Greek New Testament now incorporates the text-critical insights of the Editio Critical Maior (ECM) of the Greek New Testament into the text of Catholic Epistles, representing the most recent scholarly research in establishing the Greek text.
The text
47 Ἔτι αὐτοῦ λαλοῦντος ἰδοὺ ὄχλος καὶ ὁ ⸂λεγόμενος Ἰούδας εἷς τῶν δώδεκα προήρχετο αὐτοὺς καὶ ἤγγισεν τῷ Ἰησοῦ φιλῆσαι αὐτόν.
48 Ἰησοῦς δὲ εἶπεν ⸄αὐτῷ·Ἰούδα, φιλήματι τὸν υἱὸν τοῦ ἀνθρώπου παραδίδως
49 δόντες δὲ οἱ περὶ αὐτὸν τὸ ⸀ἐσόμενον εἶπαν κύριε, εἰ πατάξομεν ἐν μαχαίρῃ
Aland, K., Aland, B., Karavidopoulos, J., Martini, C. M., & Metzger, B. M. (2012). Novum Testamentum Graece (28th Edition, Lk 22:47–49). Deutsche Bibelgesellschaft.
Translation
The Lexham English Bible contains a translation of the original languages into smooth, readable English. It also contains copious footnotes which address translation issues, instances of Old Testament quotations in the New Testament, and various textual-critical issues. This translation also indicates the use of idioms in the Greek and Hebrew text.
The Betrayal and Arrest of Jesus
47 While he was still speaking, behold, there came a crowd, and the one named Judas, one of the twelve, leading them. And he approached Jesus to kiss him.
48 But Jesus said to him, “Judas, are you betraying the Son of Man with a kiss?”
49 And when those around him saw what was about to happen, they said, “Lord, should we strike with the sword?”
Harris, W. H., III, Ritzema, E., Brannan, R., Mangum, D., Dunham, J., Reimer, J. A., & Wierenga, M., eds. (2012). The Lexham English Bible (Lk 22:47–49). Lexham Press.
Commentary
The Lexham Geographic Commentary on the Gospels offers readers a unique perspective on the geography and physical features behind the Gospels. Written by a team of scholars with on-the-ground experience in Palestine, the Geographic Commentary lets you see the land through the eyes of the disciples as Jesus uses the surrounding landscape as the backdrop for his teaching.
FROM THE UPPER ROOM TO THE JUDGMENT SEAT
RETRACING THE STEPS OF JESUS
Matt 26:47–27:1, 11–26; Mark 14:43–15:15; Luke 22:47–23:25; John 18:2–19:16
| key points • The Garden of Gethsemane was a strategic location to apprehend a well-known figure like Jesus quietly (as opposed to the upper room). • Although the location of Annas’ and Caiaphas’ residence where Jesus was examined is unknown, it was most likely located somewhere on the top of the Western Hill with a good view of the Temple Mount. • When Jesus appeared before the Sanhedrin he was taken from the high priests’ residence to the “Chamber of Hewn Stone” within the temple compound itself. • Following the Sandhedrin examination, Jesus was taken across town due west to Herod’s palace where he was questioned a number of times by Pilate, who looked for ways to let Jesus go free in spite of the Jews’ death wish. • Sandwiched between Pilate’s questioning, Jesus was sent to Herod Antipas who was likely residing at the Hasmonean palace. • The clandestine events preceding the crucifixion are riddled with irony and mystery, much like Jesus’ ministry. |
Most of the residents of Jerusalem were probably shocked to see Jesus hanging on a cross on the morning of the “
day of preparation” (Mark 15:42; Luke 23:54; John 19:14). Their bellies still full after a long 
Passover meal, many had no idea of what Jesus had experienced throughout the night. As they gazed upon the crucified rabbi they surely wondered how such a popular figure could now be crucified between two criminals. What happened? What events led to this tragic end? Where in Jerusalem did all of this take place?
These questions are not new. The waters of historical accuracy, however, have been muddied by centuries of tradition and Christian speculation. This essay deals with the 
arrest, trials, and conviction of Jesus, and will focus primarily on where these incidents occurred in the Holy City.
THE ARREST
(MATT 26:47–56; MARK 14:43–52; LUKE 22:47–53; JOHN 18:2–12)
Slipping out of the 
upper room virtually unnoticed, Judas swiftly wove his way through the dark alleyways of the Western Hill to his contact among the chief priests (see Matt 26:14). If the last supper was eaten in the area near the 
traditional site of the upper room (just south of today’s Zion Gate), the trip took no more than a few minutes. Welcoming the possibility of arresting Jesus, the chief priests immediately began to alert the proper Jewish authorities. Matters of civil disorder were under the jurisdiction of the captain of the temple (see Acts 4:1), whom the Mishnah says was also in charge of guarding the temple at night (m. Middot 1:1–2), and thus the chief priests probably notified him first and he in turn summoned the rest of his temple police force. Since none of this appears to have been preplanned,1 assembling the chief arresting officers must have taken some time.
But this was no ordinary arrest. Jesus was incredibly popular, and the Jewish police rightly recognized the need to involve the Roman authorities. Once assembled, therefore, Judas, the chief priests, and the temple police snaked through the streets of the Western Hill and down the Transversal Valley to the Antonia Fortress on the northwest corner of the Temple Mount, where the Roman forces were stationed (War 5.238–47; see infographic “Ancient Jerusalem” on pg. 528). Rightly recognizing the potential for a riot, the Roman chiliarch (the commander of a thousand) quickly dispatched his cohort, and soon Judas found himself at the head of a band of several hundred men.2
At some point during all of this, the Passover meal came to a close in the upper room. Since the temple was closed at night, Jesus and his disciples probably made their way to the 
Mount of Olives by walking around the southern end of the Temple Mount. After crossing the Kidron Valley, they arrived at a place called Gethsemane, where there was a garden (John 18:1; Matt 26:36).
Clearly a quiet arrest was in the best interest of all the parties involved. Detaining Jesus in the heart of the upper city had the potential of drawing too much attention, and so it is possible Judas never intended on having him seized in the upper room. The guest room was prepared as the place where Jesus and his disciples would “eat” the Passover (Mark 14:12), and since 
Bethany was beyond the distance permitted to travel on a holy day,3 Judas may have led the Roman cohort and temple police (John 18:3) directly to the Garden of Gethsemane (Matt 26:36–46; Mark 14:32–42; Luke 22:40–46; John 18:1; note Luke 22:39 maintains this was a customary place for Jesus to meet).
Since Jesus was well-known to the public officials, Judas’ role was not primarily to identify Jesus, “but to locate Jesus’ entourage and to distinguish them from others who were likely encamped on the hillside.”4 In an incredible act of treachery, Judas led Jesus’ captors to Gethsemane and exposed the band of Galileans with whom he had spent the past three years. A struggle ensued, and after convincing his arrestors to let the disciples go free, Jesus was seized and taken to 
Annas, the high priest emeritus.5
Foreman, B. A. (2016). From the Upper Room to the Judgment Seat. In B. J. Beitzel & K. A. Lyle (Eds.), Lexham Geographic Commentary on the Gospels (p. 484). Lexham Press.
Today’s Devotional – Connect the Testaments by John D. Barry & Rebecca Van Noord
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
May 12: The Bible in the Developed World
Ruth 1:1–2:23; 1 Timothy 1:1–11; Psalm 73:1–10
In our developed world, we don’t consider famines very often. If there were a famine in our lands, we could navigate through it because of our importing infrastructure. This isn’t the case for the developing world: famines mean walking miles to find food and water, and often dying or suffering terrible violence just to stay alive. (Currently there are two major famines in Africa bringing these desperate situations to life.) When I used to read about famines in the Bible, I thought of hunger, but I didn’t necessarily think of pain and persecution. Now that I’m more aware of what’s happening in the world, stories of famine in the Bible are very vivid for me.
Consider Naomi, whose husband died during a famine, and the pain she must have felt over that loss and the loss of her two sons (Ruth 1:1–7). She was left with her daughters-in-law. As widows, they were completely desolate. Women were considered a lower class at the time; they could not own property and could not provide for themselves in an agriculturally based society. When I see photos of hurting women in the Horn of Africa, I’m reminded of Ruth and Naomi.
I think this is what the Bible is meant to do. We’re called to read it historically and culturally. But we’re also called to read the Bible with a sense of urgency about what’s happening in our world today. We know there is no end to extreme global poverty and unnecessary pain. We can’t rightfully imagine that those of us who have resources and who can help will have stepped up to eradicate these issues. But we can make the biblical story our story. We can feel their pain and think as they think. And we can act. Imagine God showing providence in your life like He did Ruth’s and Naomi’s, and then help those who need you.
What can you do today to make a difference in the life of a person living in extreme poverty?
John D. Barry
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Lexham Press.
Verse of the day Titus 2:13-14 (NET)
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
2:1–15 In this passage, Paul counsels Titus on how he should minister to various people groups within the church community—older men (Titus 2:2), older women (v. 3), younger women (vv. 4–5), younger men (v. 6), and slaves (vv. 9–10). The overarching concern in these instructions is the need for believers to live with self-control and godliness in the household and the church.
2:13 blessed hope Refers to the anticipation of the return of Jesus Christ.
appearing Refers to the second coming of Christ (compare Titus 2:11).
our great God and Savior Jesus Christ This designation identifies Jesus with God. See note on 1 Tim 1:1.
2:14 who gave himself for us Refers to Christ’s violent and sacrificial death (compare Gal 1:4; Eph 5:2; 1 Tim 2:6). Paul reminds the believers in Crete of the price and purpose of God’s redemption.
he might redeem The Greek word used here, lytroō, means “to release” or “set free,” especially from slavery (compare Titus 2:9 and note; 1 Pet 1:18).
a people for his own possession Paul echoes the description of God’s people in the ot (see Exod 19:5; Deut 7:6; 32:9 and note; compare Isa 53:12; note on Titus 3:7).
good deeds Refers to deeds done for the benefit of others (see 1 Tim 5:10, 25; 6:18). Good deeds are not a means to salvation; rather, they are the appropriate response to God’s redemptive work in Christ (Titus 2:11–14). Compare 2 Cor 9:8; Eph 2:10.
1:1 Paul A missionary to the Gentiles and the writer of 13 nt letters. Paul’s ministry
is the focus of Acts 13–28. See note on Rom 1:1.
Paul: A Life of Redemption and Transformation
apostle One commissioned for a particular task and given the authority to carry out the task. Having appointed Timothy as leader of the churches in Ephesus, Paul refers to himself as an apostle to remind those under Timothy’s leadership of his authority. See note on Rom 1:1.
Pauline Self-Designations Table
| Letter | Self-Designation in Letter Openings |
| Romans | servant of Christ Jesus, apostle (Rom 1:1) |
| 1 Corinthians | apostle of Christ Jesus (1 Cor 1:1) |
| 2 Corinthians | apostle of Christ Jesus (2 Cor 1:1) |
| Galatians | apostle sent not from men nor a man (Gal 1:1) |
| Ephesians | apostle of Christ Jesus (Eph 1:1) |
| Philippians | servant of Christ Jesus (Phil 1:1) |
| Colossians | apostle of Christ Jesus (Col 1:1) |
| 1 Thessalonians | none (1 Thess 1:1) |
| 2 Thessalonians | none (2 Thess 1:1) |
| 1 Timothy | apostle of Christ Jesus (1 Tim 1:1) |
| 2 Timothy | apostle of Christ Jesus (2 Tim 1:1) |
| Titus | servant of God, apostle of Jesus Christ (Titus 1:1) |
| Philemon | a prisoner of Christ Jesus (Phlm 1) |
the command Jesus commissioned Paul as an apostle (Acts 9:3–6). Paul often appeals to His appointment from God to demonstrate his apostolic credentials (e.g., Rom 1:1; 1 Cor 1:1; Gal 1:15–16). Therefore, God is the source of Paul’s authority. If those under Timothy’s leadership reject this instruction, they ultimately reject God—not just Timothy.
God our Savior In the ot, the Israelites referred to God as “Savior” (Deut 32:15; Psa 27:9; Hab 3:18)—a title that emphasizes God as the source of salvation.
hope Describes a confident expectation of God’s promises, not a wishful expectation. Paul refers to Christ Jesus as the believers’ hope because His resurrection means believers also share in His life (see 1 Cor 15:13–19).
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Tt 2:13–14). Lexham Press.
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Daily Devotional – Connect the Testaments by John D. Barry & Rebecca Van Noord
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
May 11: Being Good at What Matters
Judges 20:1–21:25; Philippians 4:21–23; Psalm 72:1–20
Though prayer is important, it’s an area of our faith lives that we often neglect. But people of great faith in the Bible relied on prayer—and not just for difficult situations. From general direction to specific details, they turned everything over to prayer. God spoke to them directly, they listened, and then they act.
Maybe you don’t believe God speaks directly to you. If that’s the case, consider why you think this way. Why wouldn’t He want to speak to you? He chose you by sending His own son to die for you. Jesus, that son, said that God would come and speak to you (John 17). You’re important to God, and He wants to talk to you—to know you.
In Judges, we find a situation where people relied on God not just for direction, but for details. The Israelites rose up against the tribe of Benjamin because they refused to address the wickedness among them (Judg 20:12–14). But before entering battle, they inquired of God. They actually asked for the details of the plan: “ ‘Who will go up first for the battle against the descendants of Benjamin?’ And Yahweh said, ‘Judah will go first.’ ”
We often forget how important it is to ask God about the details—to seek His guidance in all things. Neglecting prayer is a huge mistake. We need God’s grace, the grace of Christ, to be with us always: “The grace of the Lord Jesus Christ be with your spirit” (Phil 4:23). Having the grace dwell upon us, and in us, in all things, requires a constant pursuit of Him. Rather than laboring over the details of your life alone, ask God.
What details in your life need to be worked out?
Have you presented them to God and sought His voice?
John D. Barry
Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Lexham Press.
Verse of the day Psalm 118:8 (NET)
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text
118:8 to trust See note on 115:8.
The psalmist implies that the people who look to powerless idols will be powerless and helpless when crisis comes upon them.
Trusting a deity meant worshiping it and attending to its requirements.
Biblical Studies Press. (2005). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Ps 118:8–9). Biblical Studies Press.
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