John 18:10

KJV

Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.

KJV (with Strong's)

Then {G3767} Simon {G4613} Peter {G4074} having {G2192} a sword {G3162} drew {G1670} it {G846}, and {G2532} smote {G3817} the high priest's {G749} servant {G1401}, and {G2532} cut off {G609} his {G846} right {G1188} ear {G5621}.{G1161} The servant's {G1401} name {G3686} was {G2258} Malchus {G3124}.

Complete Jewish Bible

Then Shim‘on Kefa, who had a sword, drew it and struck the slave of the cohen hagadol, cutting off his right ear; the slave’s name was Melekh.

Berean Standard Bible

Then Simon Peter drew his sword and struck the servant of the high priest, cutting off his right ear. The servant’s name was Malchus.

American Standard Version

Simon Peter therefore having a sword drew it, and struck the high priest’s servant, and cut off his right ear. Now the servant’s name was Malchus.

Commentary

### SUMMARY
John 18:10 captures a pivotal and dramatic moment during Jesus's arrest in the Garden of Gethsemane, detailing Simon Peter's impulsive and misguided attempt to defend Jesus by force. Peter, armed with a sword, strikes the high priest's servant, Malchus, severing his right ear. This act underscores Peter's fervent but often misdirected zeal, contrasting sharply with Jesus's non-violent mission and His submission to the divine will, even in the face of betrayal and injustice.

### CONTEXT
* **Literary Context:** This verse is situated within the broader narrative of Jesus's passion, specifically the account of His betrayal and arrest in the Garden of Gethsemane. Immediately preceding this verse, Jesus has voluntarily identified Himself to the arresting party, causing them to fall backward in awe and fear ([John 18:4-6](/john/18-4-6 "John 18:4-6 - Jesus Identifies Himself")). Peter's violent reaction is an immediate human response to the perceived threat against his Master, occurring just before Jesus's rebuke of Peter and His healing of Malchus's ear (a detail found in [Luke 22:51](/luke/22-51 "Luke 22:51 - Jesus Heals Malchus's Ear")). The passage then transitions to Jesus being led away for trial, and Peter's subsequent denial, which is foreshadowed by his impulsive actions here ([John 18:15-27](/john/18-15-27 "John 18:15-27 - Peter's Denial")).
* **Historical & Cultural Context:** The arrest of Jesus took place under the cover of night, in a garden setting, indicating an attempt by the Jewish authorities to avoid public outcry. The arresting party included temple guards, sent by the chief priests and Pharisees, and Roman soldiers, possibly a cohort, signifying the combined religious and political authority involved in Jesus's apprehension ([John 18:3](/john/18-3 "John 18:3 - The Arresting Party")). Swords were common personal weapons, and Peter's possession of one, though perhaps unusual for a fisherman, reflects the turbulent times and the disciples' preparedness for potential danger, despite Jesus's earlier instructions for non-violence. The high priest's servant, Malchus, would have been a trusted member of the high priest's household, likely involved in the temple administration and a symbol of the religious establishment that sought Jesus's demise.
* **Key Themes:** John 18:10 contributes significantly to several key themes within the Gospel of John and the broader biblical narrative. It highlights **Peter's Impulsiveness and Loyalty**, a consistent characteristic of the disciple who often acts before thinking, yet demonstrates fierce devotion to Jesus. This scene sharply contrasts with the **Nature of Christ's Kingdom**, which Jesus explicitly states is "not of this world" and not to be defended by physical force ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")). Peter's action, though well-intentioned, directly opposes the spiritual and non-violent means by which God's kingdom is established. Furthermore, the verse underscores **Divine Sovereignty and Jesus's Submission** to the Father's will, as Jesus allows His arrest to proceed, recognizing it as part of the "cup" He must drink ([John 18:11](/john/18-11 "John 18:11 - Jesus Accepts the Cup")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **sword (Greek, _máchaira'_):** This term refers to a knife or dirk, a short sword often used for close combat. Figuratively, it can represent war or judicial punishment. Peter's use of the _máchaira_ here signifies a carnal, worldly response to a spiritual conflict, attempting to impose human will and violence where divine will and submission are required.
* **drew (Greek, _helkýō'_):** This verb means "to drag" or "to draw," implying a forceful pulling action. Peter's act of drawing the sword was decisive and immediate, reflecting his readiness for confrontation and his protective instinct. It was not a hesitant or accidental action but a deliberate engagement in physical conflict.
* **servant (Greek, _doûlos'_):** This word denotes a slave or bond-servant, someone in a state of subjection or subserviency, whether voluntary or involuntary. Malchus, as the high priest's _doûlos_, represents the authority of the religious establishment, acting under their command to apprehend Jesus. His status as a servant ironically contrasts with the true Master, Jesus, whom he was attempting to arrest.

#### Verse Breakdown
* **"Then Simon Peter having a sword drew it,"**: This clause immediately identifies the perpetrator of the action as Simon Peter, known for his impetuous nature. The phrase "having a sword" indicates that he was already armed, suggesting a readiness for physical defense, or perhaps a general practice among the disciples for self-protection on their journeys. His act of drawing it demonstrates a swift, decisive, and aggressive response to the unfolding arrest of Jesus.
* **"and smote the high priest's servant,"**: Peter's action is described as a "smite," a striking blow. The target is specified as "the high priest's servant," highlighting the direct confrontation with the religious authority represented by the high priest. This act of violence is a direct challenge to the arresting party and a desperate attempt to prevent Jesus's capture.
* **"and cut off his right ear."**: This detail is remarkably specific and vivid. The phrase "cut off" (ἀποκόπτω) implies a complete severance. The mention of the "right ear" adds a layer of precision, possibly indicating an eyewitness account or emphasizing the severity and precision of the blow. This injury would have been significant, both physically and symbolically, as the ear was crucial for hearing and, in a broader sense, for one's ability to serve.
* **"The servant's name was Malchus."**: John uniquely provides the name of the servant, Malchus. This specific detail lends credibility and historical grounding to the account, distinguishing John's narrative from the Synoptic Gospels which mention the event but not the servant's name. Naming Malchus personalizes the incident, setting the stage for Jesus's compassionate act of healing him.

#### Literary Devices
John 18:10 employs several powerful literary devices. **Vivid Detail** is evident in the precise description of the injury ("right ear") and the naming of Malchus, which enhances the realism and historical authenticity of the narrative, possibly indicating an eyewitness account. The passage also contains a strong element of **Irony**: Malchus, whose name is of Semitic origin possibly meaning "king" or "counselor," is a servant involved in arresting the true King of Kings, Jesus. Furthermore, his injury is immediately healed by the very King he sought to apprehend, an act of divine mercy towards an adversary. This scene also serves as a subtle **Foreshadowing** of Peter's later denial, as his impulsive, carnal actions here contrast with the spiritual battle and his subsequent failure to stand firm in faith when truly tested.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 18:10 serves as a profound theological statement on the nature of Christ's kingdom and the means by which it is advanced. Peter's reliance on physical force, though born of loyalty, stands in stark contrast to Jesus's mission of sacrificial love and non-violence. The incident underscores that God's redemptive plan is not achieved through human might or worldly power, but through divine submission, suffering, and spiritual authority. Jesus's immediate response (in subsequent verses) to Peter's action, urging him to put away his sword, unequivocally teaches that His followers are not to employ violence in His defense or for the establishment of His kingdom. This event highlights the fundamental difference between human zeal and divine wisdom, emphasizing that true faith requires aligning one's actions with Christ's peaceful and redemptive purposes.

* [Matthew 26:52](/matthew/26-52 "Matthew 26:52 - Jesus Rebukes Peter")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance is God's")
* [2 Corinthians 10:3-4](/2_corinthians/10-3-4 "2 Corinthians 10:3-4 - Spiritual Warfare")

### REFLECTION AND APPLICATION
John 18:10 challenges believers to examine the nature of their own zeal and devotion to Christ. While Peter's loyalty was commendable, his method was misguided, driven by human impulse rather than divine wisdom. This passage calls us to consider whether our actions, even those undertaken with good intentions for God's kingdom, truly align with the character and teachings of Jesus. Are we tempted to fight spiritual battles with carnal weapons, or to impose God's will through force or manipulation rather than through love, prayer, and humble submission? The account reminds us that the advancement of God's kingdom is fundamentally a spiritual work, requiring spiritual armor and methods, not worldly power or violence. It invites us to trust in God's sovereign plan, even when it involves suffering or apparent defeat, knowing that His ways are higher than our ways, and His strength is made perfect in weakness.

#### Questions for Reflection
* **In what ways might my zeal for Christ be misdirected or impulsive, rather than guided by His wisdom and character?**
* **How does Peter's action challenge my understanding of how God's kingdom is to be advanced in the world today?**
* **Am I willing to submit to God's plan, even when it involves personal suffering or injustice, rather than resorting to my own means of defense or control?**

### FAQ
**Why did Peter carry a sword, and why did he use it?**

Answer: Peter likely carried a sword for self-defense, a common practice in that era, especially when traveling. Jesus had even instructed His disciples to acquire swords earlier ([Luke 22:36](/luke/22-36 "Luke 22:36 - Jesus's Instruction on Swords")), though this was perhaps more symbolic of readiness for the spiritual conflict ahead rather than literal armed combat. Peter used it out of fierce, albeit misguided, loyalty and impulsiveness, attempting to physically defend Jesus from arrest. He perceived Jesus's capture as an injustice and a threat, reacting with immediate force to protect his Master.

**Why is Malchus's name mentioned specifically in John's Gospel, but not in the Synoptics?**

Answer: John's Gospel is known for its unique details and eyewitness perspectives, often supplementing the Synoptic accounts. The specific mention of Malchus's name ([John 18:10](/john/18-10 "John 18:10 - Peter Strikes Malchus")) adds a layer of historical specificity and authenticity to John's narrative. It's possible that John, as an eyewitness, knew Malchus's name, or that Malchus himself became a known figure due to the miraculous healing he received from Jesus ([Luke 22:51](/luke/22-51 "Luke 22:51 - Jesus Heals Malchus's Ear")), making his name relevant for John's audience. This detail also sets the stage for Jesus's profound act of compassion towards an adversary.

### CHRIST-CENTERED FULFILLMENT
John 18:10, though detailing a human failure, ultimately points to the profound Christ-centered fulfillment of God's redemptive plan. Peter's impulsive act of violence is immediately corrected by Jesus, who declares that He must drink the "cup" the Father has given Him ([John 18:11](/john/18-11 "John 18:11 - Jesus Accepts the Cup")). This "cup" signifies the suffering, betrayal, and ultimately the crucifixion that Jesus willingly embraced as the means of salvation. Unlike earthly kings who fight with swords, Jesus, the true King, conquers not by force but by self-sacrificial love, laying down His life for His enemies ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love While We Were Sinners")). His healing of Malchus's ear, though recorded in Luke ([Luke 22:51](/luke/22-51 "Luke 22:51 - Jesus Heals Malchus's Ear")), powerfully demonstrates His boundless compassion and His mission to heal, not to harm, even those who seek His life. This act foreshadows the ultimate healing and reconciliation offered through His atoning work on the cross, where He disarmed the powers of darkness not with a sword, but with His own blood, establishing a kingdom founded on peace and grace ([Colossians 2:14-15](/colossians/2-14-15 "Colossians 2:14-15 - Triumph Over Principalities and Powers")). Thus, Peter's misguided zeal serves to highlight Jesus's perfect submission and His unique, non-violent path to redemption.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Mark 14:47

And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.

Matthew 26:51

And, behold, one of them which were with Jesus stretched out [his] hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear.

Matthew 26:54

But how then shall the scriptures be fulfilled, that thus it must be?

Luke 22:49

When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

Luke 22:51

And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

John 18:26

One of the servants of the high priest, being [his] kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?

Luke 22:33

And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.