Luke 22:50

KJV

And one of them smote the servant of the high priest, and cut off his right ear.

KJV (with Strong's)

And {G2532} one {G1520}{G5100} of {G1537} them {G846} smote {G3960} the servant {G1401} of the high priest {G749}, and {G2532} cut off {G851} his {G846} right {G1188} ear {G3775}.

Complete Jewish Bible

One of them struck at the slave of the cohen hagadol and cut off his right ear.

Berean Standard Bible

And one of them struck the servant of the high priest, cutting off his right ear.

American Standard Version

And a certain one of them smote the servant of the high priest, and struck off his right ear.

Commentary

### 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](/john/18-10 "John 18:10 - Peter Strikes Malchus"), 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](/luke/22-51 "Luke 22:51 - Jesus Heals the Ear"), 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 (cf. [Luke 22:42](/luke/22-42 "Luke 22:42 - Jesus' Prayer in Gethsemane")). 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](/matthew/26-52 "Matthew 26:52 - Put Away Your Sword") and [John 18:36](/john/18-36 "John 18:36 - My Kingdom is Not of This World")) 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](/luke/22-51 "Luke 22:51 - Jesus Heals the Ear") 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](/luke/6-27-36 "Luke 6:27-36 - Love Your Enemies").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **smote (Greek, _patássō'_):** 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.
* **servant (Greek, _doûlos'_):** 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.
* **right ear (Greek, _dexiós oûs'_):** 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.

* [Matthew 26:52](/matthew/26-52 "Matthew 26:52 - Put Away Your Sword")
* [John 18:36](/john/18-36 "John 18:36 - My Kingdom is Not of This World")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to God")

### 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
* **In what situations do I tend to react impulsively rather than trusting in God's timing and methods?**
* **How does my understanding of "defending the faith" align with Jesus's example of non-violence and compassion?**
* **Am I willing to extend grace and compassion to those who oppose me, even when it feels personally costly?**
* **What "swords" (worldly tactics, anger, self-reliance) do I need to put away in my own life to better reflect Christ's kingdom?**

### FAQ
**Who was the disciple who cut off the servant's ear?**

Answer: While Luke's Gospel does not name the disciple, [John 18:10](/john/18-10 "John 18:10 - Peter Strikes Malchus") 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?**

Answer: Again, Luke's account does not name the servant, referring to him simply as "the servant of the high priest." However, [John 18:10](/john/18-10 "John 18:10 - Peter Strikes Malchus") 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?**

Answer: 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](/luke/22-51 "Luke 22:51 - Jesus Heals the Ear")) 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](/matthew/26-53 "Matthew 26:53 - Legions of Angels")), but by extending compassion and healing to an adversary. This act, uniquely recorded in Luke's Gospel ([Luke 22:51](/luke/22-51 "Luke 22:51 - Jesus Heals the Ear")), 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](/john/10-18 "John 10:18 - Jesus Lays Down His Life")) to take away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), establishing a kingdom built on love, sacrifice, and redemption, not on the sword.

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

John 18:10

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.

John 18:11

Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

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.

2 Corinthians 10:4

(For the weapons of our warfare [are] not carnal, but mighty through God to the pulling down of strong holds;)

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?

Romans 12:19

Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord.