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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
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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 Peter being well versed in the law, and full of ardent affection, knowing that it was counted righteousness in Phineas that he had killed the sacrilegious persons, struck the High Priest's servant.
The Lord in wiping away the bloody wounds, conveyed thereby a divine mystery, namely, that the servant of the prince of this world, not by the condition of His nature but by guilt, should receive a wound on the ear, for that he had not heard the words of wisdom. Or, by Peter so willingly striking the ear, he taught that he ought not to have a ear outwardly, who had not one in a mystery. But why did Peter do this? Because he especially obtained the power of binding and loosing; therefore by his spiritual sword he takes away the interior ear of him who understandeth not. But the Lord Himself restores the hearing, showing that even they, if they would turn, might be saved, who inflicted the wounds in our Lord's Passion; for that all sin may be washed away in the mysteries of faith.
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.
He who struck, according to John, was Peter, but he whom he struck was called Malchus.
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.
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 22:50 vividly recounts a pivotal moment during Jesus's arrest in the Garden of Gethsemane, where one of His disciples impulsively strikes the high priest's servant, severing his right ear. This dramatic act of misguided loyalty immediately precedes Jesus's miraculous healing of the servant, a powerful demonstration of His divine authority and unwavering compassion, even towards those who sought His harm, setting a profound example of His kingdom's true nature.
Context
Literary Context
This verse is situated at the climax of Jesus's earthly ministry, immediately following His agonizing prayer in Gethsemane and Judas Iscariot's betrayal with a kiss, signaling His imminent arrest. The narrative tension is palpable as a large crowd, comprising temple guards and Roman soldiers, descends upon Jesus. The disciples, witnessing this unfolding crisis, question Jesus about using swords for defense, but before He can fully respond, one of them acts. While Luke's account maintains anonymity for the individuals involved, other Gospel accounts, specifically John 18:10, identify the disciple as Simon Peter and the servant as Malchus, a servant of the high priest. This incident serves as a crucial setup for Jesus's extraordinary act of healing in Luke 22:51, a detail uniquely preserved in Luke's Gospel, highlighting Jesus's character and power in the face of betrayal and violence.
Historical & Cultural Context
The arrest of Jesus took place under the cover of night, likely to avoid public disturbance, given His popularity among the people. The presence of temple guards (likely Levitical temple police) and Roman soldiers (possibly a cohort or detachment from the Antonia Fortress) indicates the significant authority behind the arrest, reflecting both Jewish religious leadership's desire to apprehend Jesus and Roman oversight to maintain order. The high priest, Caiaphas, held immense power within the Jewish hierarchy, serving as the head of the Sanhedrin. His servant, Malchus, would have been a trusted member of his household, possibly involved in the high priest's official duties. The act of cutting off an ear, while violent, was not uncommon in ancient warfare or altercations, often serving as a disfiguring injury rather than a fatal one. This context underscores the dangerous and volatile atmosphere surrounding Jesus's apprehension, where a violent response from His followers was a natural, albeit misguided, reaction.
Key Themes
This dramatic episode contributes significantly to several overarching themes within Luke's Gospel and the broader biblical narrative. Firstly, it starkly contrasts human impulsivity with divine will. Peter's zealous but ill-conceived action, though born of loyalty, directly opposes Jesus's submission to God's predetermined plan for His suffering and death, as articulated in His Gethsemane prayer (Luke 22:42). Secondly, the incident powerfully illustrates the nature of Jesus's kingdom. Jesus's immediate rebuke (though not explicitly recorded in Luke, it is in Matthew 26:52 and John 18:36) underscores that His reign is not advanced through worldly violence or coercion but through spiritual means, love, and self-sacrifice. Finally, the subsequent healing in Luke 22:51 highlights Jesus's boundless compassion and divine power, even towards an adversary. This act of grace in the face of betrayal serves as a profound demonstration of loving one's enemies, a core teaching of Jesus found earlier in Luke 6:27-36.
Exposition and Analysis
Key Word Analysis
This verb, derived from a root meaning "to knock," indicates a forceful strike, either gently or with a weapon, potentially with fatal intent. In this context, it describes a deliberate, aggressive act of striking with a sword, aiming to incapacitate or harm, reflecting the disciple's violent intent to defend Jesus.
This term denotes a slave or bondservant, highlighting Malchus's subordinate position within the high priest's household. It emphasizes his status as property, subject to the will of his master, and underscores the vulnerability of his position, making Jesus's subsequent act of healing even more remarkable as it extends compassion to one who is both an adversary and of low social standing.
The specification of the "right" ear (dexiós) adds a precise, almost forensic detail to the narrative, emphasizing the severity and accuracy of the blow. The ear (oûs) itself is a vital sensory organ. Its severance signifies a significant, disfiguring injury that would have been immediately apparent and painful, making the subsequent healing a clear and undeniable miracle witnessed by all present.
Verse Breakdown
"And one of them smote the servant of the high priest"
This clause introduces the sudden, violent action taken by an unnamed disciple (later identified as Peter in John's Gospel). The disciple, driven by a misguided sense of loyalty and a desire to protect Jesus, resorts to physical force. The target is explicitly identified as "the servant of the high priest," emphasizing his connection to the authority figure orchestrating Jesus's arrest and thus highlighting the direct confrontation with the established religious power.
"and cut off his right ear."
This second clause details the immediate and precise consequence of the disciple's strike. The verb "cut off" (aphairéō) signifies a complete removal or severance. The specific mention of the "right ear" adds a graphic and verifiable detail, indicating a significant and disfiguring injury. This act of violence is a stark contrast to Jesus's teachings on non-resistance and love for enemies, setting the stage for His subsequent, compassionate intervention.
Literary Devices
Luke's concise account of this incident employs several potent literary devices. The immediate action of the disciple, unnamed in Luke but known from other Gospels, creates a sense of Impulsivity and raw human reaction to perceived injustice. The vivid detail of the "right ear" being severed provides a powerful instance of Realism and Verisimilitude, grounding the miraculous healing that follows in a concrete, undeniable physical reality. There is a subtle Irony in a disciple, meant to embody the kingdom of peace, resorting to violence. Furthermore, the entire scene serves as a Foreshadowing of the spiritual battle at hand, where worldly weapons are futile against divine purpose, and Jesus's subsequent act of healing powerfully demonstrates the Contrast between human aggression and divine compassion, serving as a microcosm of His entire ministry.
Theological and Thematic Connections
This incident, though brief, is rich with theological implications, serving as a powerful illustration of the clash between human understanding of power and God's divine will. Peter's impulsive act, while motivated by loyalty, represents a reliance on worldly strength and a misunderstanding of the spiritual nature of Jesus's kingdom. It underscores the profound truth that God's purposes are not achieved through violence or human coercion, but through submission, suffering, and self-sacrifice, culminating in the cross. Jesus's immediate response, including the healing (Luke 22:51), powerfully reasserts His authority over both human will and physical reality, demonstrating His unwavering commitment to love, even for His enemies, and His ultimate control over the events leading to His crucifixion. This moment encapsulates the core tension between the disciples' expectation of a conquering Messiah and Jesus's revelation of a suffering servant, whose victory comes not through force, but through sacrificial love.
Reflection and Application
Luke 22:50 offers a profound mirror for our own reactions when faced with perceived threats or injustices. Like Peter, we often default to human strategies, relying on our strength, wit, or even aggression, to defend what we believe is right or to protect those we love. This passage challenges us to examine the source of our strength and the methods we employ. Are we truly trusting in God's sovereign plan and His power, or are we, in our zeal, attempting to take matters into our own hands, potentially hindering His perfect will? The example of Jesus, who immediately corrects the violence and extends compassion even to His captor, calls us to a higher standard: to embody the values of His kingdom—love, peace, and non-retaliation—even in the face of hostility. It reminds us that our ultimate defense and victory come from God, not from our own might, and that our witness is most powerful when it reflects Christ's character, even when it means enduring suffering or injustice.
Questions for Reflection
FAQ
Who was the disciple who cut off the servant's ear?
While Luke's Gospel does not name the disciple, John 18:10 explicitly identifies him as Simon Peter. This detail is consistent across the Gospels, where Peter is often portrayed as impulsive and zealous, quick to speak and act.
Who was the servant whose ear was cut off?
Again, Luke's account does not name the servant, referring to him simply as "the servant of the high priest." However, John 18:10 identifies him as Malchus. The fact that he was a "servant" (Greek: doûlos) indicates he was likely a bondservant or slave in the high priest Caiaphas's household, a position of some trust but also subservience.
Why is the detail of the "right ear" significant?
The specific mention of the "right ear" (rather than just "an ear") adds a level of precise, eyewitness detail to Luke's account. This specificity makes the injury more vivid and the subsequent healing (in Luke 22:51) even more remarkable and undeniable. It highlights the severity of the wound and underscores the miraculous nature of Jesus's restoration.
Christ-Centered Fulfillment
Luke 22:50, while describing a human act of violence, serves as a profound backdrop for understanding Christ's unique nature and mission. Peter's impulsive strike, a desperate attempt to defend Jesus with worldly force, stands in stark contrast to Jesus's unwavering commitment to His Father's will and the non-violent nature of His kingdom. In this moment of extreme vulnerability, Jesus demonstrates His divine authority not by summoning legions of angels (as He mentions in Matthew 26:53), but by extending compassion and healing to an adversary. This act, uniquely recorded in Luke's Gospel (Luke 22:51), powerfully foreshadows the ultimate healing Christ would accomplish on the cross—not merely of a physical ear, but of humanity's spiritual brokenness and separation from God. Jesus's submission to arrest, His refusal of violent defense, and His act of mercy towards Malchus all point to Him as the suffering servant, the Lamb of God who willingly lays down His life (John 10:18) to take away the sin of the world (John 1:29), establishing a kingdom built on love, sacrifice, and redemption, not on the sword.