TRV
“The Arrest of Jesus”· Matthew 26:47–56
Translation
King James Version
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.
Complete Jewish Bible
At that, one of the men with Yeshua reached for his sword, drew it out and struck at the servant of the cohen hagadol, cutting off his ear.
Berean Standard Bible
At this, one of Jesus’ companions drew his sword and struck the servant of the high priest, cutting off his ear.
American Standard Version
And behold, one of them that were with Jesus stretched out his hand, and drew his sword, and smote the servant of the high priest, and struck off his ear.
World English Bible Messianic
Behold, one of those who were with Yeshua stretched out his hand, and drew his sword, and struck the servant of the high priest, and struck off his ear.
Geneva Bible (1599)
And behold, one of them which were with Iesus, stretched out his hand, and drewe his sworde, and strooke a seruaunt of the high Priest, and smote off his eare.
Young's Literal Translation
And lo, one of those with Jesus, having stretched forth the hand, drew his sword, and having struck the servant of the chief priest, he took off his ear.
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Historical interpretation
Six Centuries of Reception
14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(Serm. de Symb. ad Catech. 6.) Exult, Christian, you have gained by this bargain of your enemies; what Judas sold, and what the Jews bought, belongs to you.
Perhaps what Peter did was a mystery, for the right ear of the Jewish people had to be cut off because of their malice toward Jesus. Though they seem to hear the law, they now hear with their left ear the shadowy tradition of the law but not the truth, since they are enslaved by words that profess the service of God but do not serve him in truth. The mystery of these words against Christ is found in the person of Christ's adversary, the high priest Caiaphas. Now it seems to me, since all the Gentile believers were made one people in Christ, the very fact that they believed in Christ was the reason why the right ear of the Jews was cut off, according to what had been prophesied about them: "Make the ears of this people heavy, and shut their eyes; lest they see with their eyes, and hear with their ears ... and turn and be healed."
For though they seem even now to hear the Law, yet is it only with the left ear that they hear the shadow of a tradition concerning the Law, and not the truth. The people of the Gentiles is signified by Peter; for by believing in Christ, they become the cause of cutting off the Jews' right ear.
The apostle cuts off the ear of the slave of the high priest; that is, a disciple of Christ cuts off a disobedient ear from a man in the priesthood. What was once incapable of hearing the truth is now cut off.
As to what he tells Judas, “Do what you have to do,” he authorizes his own betrayal by that very statement. For he who had it within his power to call upon twelve thousand legions of angels against his betrayers would have found it so much easier to oppose the plans and artifices of one man. At length he says to Pilate, “You would have no power over me unless it had been given you.” He thus gives power against himself when he says, “Do what you have to do.” In other words, because the crime of what is willed is counterbalanced by what is perpetuated, Judas would accomplish in deed what he had already done in his will.
Otherwise; The ear of the High Priest's servant is cut off by the Apostle, that is, Christ's disciple cuts off the disobedient hearing of a people which were the slaves of the Priesthood, the ear which had refused to hear is cut off so that it is no longer capable of hearing.
But all who use the sword do not perish by the sword; of those who have used the sword either judicially, or in self-defence against robbers, fever or accident carries off the greater part. Though if according to this every one who uses the sword shall perish by the sword, justly was the sword now drawn against those who were using the same for the promotion of crime.
The Lord then bids him return his sword into its sheath, because He would destroy them by no weapon of man, but by the sword of His mouth.
(Hom. Ixxxiv.) So Luke relates, the Lord had said to His disciples at supper, He that hath a purse, let him take it, and likewise his scrip; and he that hath no sword, let him sell his garment and buy one; (Luke 22:36.) and the disciples answered, Lo, here are two swords. It was natural that there should be swords there for the paschal lamb which they had been eating. Hearing then that the pursuers were coming to apprehend Christ, when they went out from supper they took these swords, as though to fight in defence of their Master against His pursuers.
To move the disciple to this, He adds a threat, saying, All they that take the sword, shall perish by the sword.
He not only soothed His disciples, by this declaration of punishment against His enemies, but convinced them that it was voluntarily that He suffered, Thinkest thou that I cannot pray to my Father, &c. Because He had shown many qualities of human infirmity, He would have seemed to say what was incredible, if He had said that He had power to destroy them, therefore He says, Thinkest thou that I cannot now pray to my Father?
And He quiets their fears not thus only, but by reference to Scripture, How then shall the Scriptures he fulfilled that thus it must be?
Who was this "one," who cut off the ear? John saith that it was Peter. For the act was of his fervor.
But this other point is worth inquiry, wherefore they were bearing swords? For that they bore them is evident not hence only, but from their saying when asked, "here are two." But wherefore did Christ even permit them to have swords? For Luke affirms this too, that He said unto them, "When I sent you without purse, and scrip, and shoes, lacked ye anything?" And when they said, "Nothing," He said unto them, "But now, he that hath a purse, let him take it, and a scrip, and he that hath no sword, let him sell his garment, and buy one." And when they said, "Here are two swords," He said unto them, "It is enough."
Wherefore then did He suffer them to have them? To assure them that He was to be betrayed. Therefore He saith unto them, "Let him buy a sword," not that they should arm themselves, far from it; but by this, indicating His being betrayed.
But whence were the swords there? They were come forth from the supper, and from the table. It was likely also there should be swords because of the lamb, and that the disciples, hearing that certain were coming forth against Him, took them for defense, as meaning to fight in behalf of their Master, which was of their thought only. Wherefore also Peter is rebuked for using it, and with a severe threat. For he was resisting the servant who came, warmly indeed, yet not defending himself, but doing this in behalf of his Master.
Christ however suffered not any harm to ensue. For He healed him, and showed forth a great miracle, enough to indicate at once both His forbearance and His power, and the affection and meekness of His disciple. For then he acted from affection, now with dutifulness. For when he heard, "Put up thy sword into its sheath," he obeyed straightway, and afterwards nowhere doeth this.
Who was this "one," who cut off the ear? John saith that it was Peter. For the act was of his fervor.
But this other point is worth inquiry, wherefore they were bearing swords? For that they bore them is evident not hence only, but from their saying when asked, "here are two." But wherefore did Christ even permit them to have swords? For Luke affirms this too, that He said unto them, "When I sent you without purse, and scrip, and shoes, lacked ye anything?" And when they said, "Nothing," He said unto them, "But now, he that hath a purse, let him take it, and a scrip, and he that hath no sword, let him sell his garment, and buy one." And when they said, "Here are two swords," He said unto them, "It is enough."
Wherefore then did He suffer them to have them? To assure them that He was to be betrayed. Therefore He saith unto them, "Let him buy a sword," not that they should arm themselves, far from it; but by this, indicating His being betrayed.
And wherefore doth He mention a scrip also? He was teaching them henceforth to be sober, and wakeful, and to use much diligence on their own part. For at the beginning He cherished them (as being inexperienced) with much putting forth of His power but afterwards bringing them forth as young birds out of the nest, He commands them to use their own wings. Then, that they might not suppose that it was for weakness He is letting them alone, in commanding them also to work their part, He reminds them of the former things, saying, "When I sent you without purse, lacked ye anything?" that by both they might learn His power, both wherein He protected them, and wherein He now leaveth them to themselves by degrees.
But whence were the swords there? They were come forth from the supper, and from the table. It was likely also there should be swords because of the lamb, and that the disciples, hearing that certain were coming forth against Him, took them for defense, as meaning to fight in behalf of their Master, which was of their thought only. Wherefore also Peter is rebuked for using it, and with a severe threat. For he was resisting the servant who came, warmly indeed, yet not defending himself, but doing this in behalf of his Master.
Christ however suffered not any harm to ensue. For He healed him, and showed forth a great miracle, enough to indicate at once both His forbearance and His power, and the affection and meekness of His disciple. For then he acted from affection, now with dutifulness. For when he heard, "Put up thy sword into its sheath," he obeyed straightway, and afterwards nowhere doeth this.
But another saith, that they moreover asked, "Shall we smite?" but that He forbad it, and healed the man, and rebuked His disciple, and threatened, that He might move him to obedience. "For all they that take the sword," He said, "shall die with the sword."
And he adds a reason, saying, "Think ye that I cannot pray to my Father, and He shall presently give me more than twelve legions of angels? But that the Scriptures might be fulfilled." By these words He quenched their anger, indicating that to the Scriptures also, this seemed good. Wherefore there too He prayed, that they might take meekly what befell Him, when they had learnt that this again is done according to God's will.
And by these two things, He comforted them, both by the punishment of them that are plotting against Him, "For all they," He saith, "that take the sword shall perish with the sword;" and by His not undergoing these things against His will, "For I can pray," He saith, "to my Father."
And wherefore did He not say, "Think ye that I cannot destroy them all?" Because He was more likely to be believed in saying what He did say; for not yet had they the right belief concerning Him. And a little while before He had said, "My soul is exceeding sorrowful even unto death," and, "Father, let the cup pass from me;" and He had appeared in an agony and sweating, and strengthened by an angel.
Since then He had shown forth many tokens of human nature, He did not seem likely to speak so as to be believed, if He had said, "Think ye that I cannot destroy them." Therefore He saith, "What, think ye that I cannot pray to my Father?" And again He speaks it humbly, in saying, "He will presently give me twelve legions of angels." For if one angel slew one hundred and eighty-five armed thousands, what need of twelve legions against a thousand men? But He frames His language with a view to their terror and weakness, for indeed they were dead with fear. Wherefore also He brings against them the Scriptures, saying, "How then shall the Scriptures be fulfilled?" alarming them by this also. For if this be approved by the Scriptures, do ye oppose and fight against them?
(Verse 51) And behold, one of those who were with Jesus stretched out his hand and drew his sword, and striking the high priest's servant, cut off his ear. In another gospel, it is written that Peter did this with the same zeal as the other things. The servant of the high priest is also called Malchus: the ear that was cut off is the right one. By way of a passing remark, it should be said that Malchus, meaning the former king of the Jewish people, became a servant of the impious and devouring priests. And he may have lost his right ear, so that he hears all the worthlessness of letters in his left: but the Lord in those who wanted to believe from the Jews restored the right ear, and made them a royal and priestly people.
In another Gospel, (John 18:10.) Peter is represented as having done this, and with his usual hastiness; and that the servant's name was Malchus, and that the ear was the right ear. In passing we may say, that Malchus, i. e. one who should have been king of the Jews, was made the slave of the ungodliness and the greediness of the Priests, and lost his right ear so that he might hear only the worthlessness of the letter in his left.
With what sword then shall he perish, that takes the sword? By that fiery sword which waves before the gate of paradise, and that sword of the Spirit which is described in the armour of God.
That is to say, I need not the aid of the Apostles, though all the twelve should fight for me, seeing I could have twelve legions of the Angelic army. The complement of a legion among the ancients was six thousand men; twelve legions then are seventy-two thousand Angels, being as many as the divisions of the human race and languaget.
This speech shows a mind willing to suffer; vainly would the Prophets have prophesied truly, unless the Lord asserts their truth by His suffering.
(Serm. 22.) The Lord of the zealous Apostle will not suffer his pious feeling to proceed further, Then saith Jesus unto him, Put up again thy sword into his place. For it was contrary to the sacrament of our redemption that He, who had come to die for all, should refuse to be apprehended. He gives therefore licence to their fury against Him, lest by putting off the triumph of His glorious Cross, the dominion of the Devil should be made longer, and the captivity of men more enduring.
Otherwise; Every one who uses the sword to put man to death perishes first by the sword of his own wickedness.
We might also understand by the Angels the Roman armies, for with Titus and Vespasian all languages had risen against Judæa, and that was fulfilled, The whole world shall fight for him against those foolish men. (Wisd. 5:21.)
Or, Peter does not take away the sense of understanding from them that hear, but opens to the careless that which by a divine sentence was taken away from them; but this same right ear is restored to its original function in those who out of this nation believed.
It behoved also that the Author of grace should teach the faithful patience by His own example, and should rather train them to endure adversity with fortitude, than incite them to self-defence.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 26:51 captures a dramatic moment during Jesus' arrest in the Garden of Gethsemane, where one of His disciples impulsively attempts to defend Him by drawing a sword and striking a servant of the high priest, severing his ear. This act of human resistance stands in stark contrast to Jesus' own posture of submission to the divine will, highlighting the tension between human understanding of power and God's sovereign plan for redemption through suffering.
Context
Literary Context
This verse is situated at a critical juncture in Matthew's Gospel, following Jesus' profound agony and prayer in Gethsemane, where He wrestled with the Father's will but ultimately submitted to it (Matthew 26:36-46). Immediately preceding this event, Judas Iscariot has identified Jesus with a kiss, leading a large crowd, armed with swords and clubs, to seize Him (Matthew 26:47-50). The disciple's violent reaction in Matthew 26:51 is quickly met with Jesus' rebuke, a command to put away the sword, and an explanation that His willing submission fulfills prophecy and demonstrates His access to divine power (Matthew 26:52-54). The narrative then proceeds to Jesus' formal arrest and being led away to Caiaphas, the high priest.
Historical & Cultural Context
The Garden of Gethsemane, located at the foot of the Mount of Olives, was a familiar place for Jesus and His disciples, often used for prayer and retreat. The arresting party, described as a "great multitude" with "swords and staves," likely comprised temple guards, servants of the high priest and elders, and possibly a contingent of Roman soldiers, reflecting the combined religious and civil authority involved in Jesus' apprehension. The high priest, Caiaphas, held immense religious and political power as the head of the Sanhedrin, and any assault on his servant would have been a grave offense. Disciples of spiritual leaders often carried swords for protection during travel, especially at night, but the use of a sword against an arresting party was an act of rebellion with severe consequences. The disciples, like many Jews of their time, likely harbored expectations of a Messiah who would overthrow Roman oppression and establish an earthly kingdom by force, making Peter's impulsive act understandable, though misguided, from their limited perspective.
Key Themes
Matthew 26:51 powerfully contributes to several key themes within the Gospel. It underscores the contrast between human impulse and divine sovereignty, as the disciple's violent reaction directly opposes Jesus' posture of willing submission to the Father's plan for His suffering and death. This event also illuminates the true nature of Jesus' kingdom, which, as Jesus later clarifies, "is not of this world" and is not advanced through physical force or violence (John 18:36). Furthermore, the incident highlights the fulfillment of Scripture, as Jesus' non-resistance and subsequent arrest are presented as necessary for the prophetic texts to be accomplished (Matthew 26:54). Finally, it subtly reveals the immaturity and misunderstanding of the disciples at this stage, who, despite years with Jesus, still struggled to grasp the spiritual and redemptive mission of their Messiah, often reverting to worldly methods to defend Him.
Exposition and Analysis
Key Word Analysis
This primary numeral, while seemingly simple, emphasizes the singular, impulsive action of a specific individual among the group. Although Matthew does not name him, John's Gospel identifies this "one" as Peter (John 18:10). The use of "one" here allows Matthew to maintain focus on the event itself and Jesus' subsequent response, rather than singling out Peter's character.
This term refers to a knife or dirk, a short sword often used for personal defense or as a tool. Figuratively, it can represent war or judicial punishment. In this context, it signifies a weapon of earthly power and violence, directly contrasting with the spiritual nature of Jesus' kingdom and mission. The act of drawing the máchaira symbolizes a reliance on human strength and worldly means rather than divine intervention or submission.
Derived from apó (from) and hairéomai (to take), this verb means "to remove" or "to take away," literally or figuratively. Its use here emphasizes the complete severance of the ear, underscoring the severity and directness of the physical assault. This detail highlights the violent and irreversible nature of the disciple's impulsive act.
Verse Breakdown
"And, behold, one of them which were with Jesus"
This opening phrase immediately draws the reader's attention to a sudden, unexpected event. "Behold" (Greek, idoú) functions as an interjection, signaling a significant occurrence. The identification of the perpetrator as "one of them which were with Jesus" points to a disciple, emphasizing the internal conflict and misunderstanding within Jesus' immediate circle regarding His mission.
"stretched out [his] hand, and drew his sword"
This describes the swift, decisive action of the disciple. "Stretched out his hand" (Greek, ekteínō) implies a deliberate reach, while "drew his sword" (Greek, apospáō) indicates the unsheathing of a weapon, signifying an intent to engage in physical combat. This is a clear act of defensive aggression.
"and struck a servant of the high priest's"
The target of the attack is specified as a "servant" (Greek, doûlos) of the high priest. This detail is significant, as it indicates an attack on an official representative of the Jewish religious authority, escalating the confrontation. The verb "struck" (Greek, patássō) implies a forceful blow.
"and smote off his ear"
This final clause details the immediate and gruesome consequence of the strike. The ear (Greek, ōtíon, a diminutive, perhaps suggesting the lobe or a small part of the ear) was completely severed, a vivid and shocking outcome that underscores the violence and the disciple's lack of control in the moment.
Literary Devices
Matthew employs several literary devices to enhance the narrative's impact. There is significant Dramatic Irony at play, as the disciple (Peter) believes he is defending Jesus and His kingdom, yet his actions directly contradict Jesus' divine mission of willing sacrifice and submission to the Father's will. This irony highlights the disciples' persistent misunderstanding of the true nature of the Messiah's kingdom. The passage also utilizes Contrast, setting the impulsive, violent action of the disciple against Jesus' calm, non-resistant demeanor, which is further emphasized by His immediate rebuke and, in Luke's account, His healing of the ear. The Symbolism of the sword is potent; it represents earthly power, human resistance, and the attempt to establish a kingdom through force, standing in stark opposition to the spiritual power and redemptive nature of Jesus' kingdom. The vivid detail of the "smote off his ear" serves as a form of Imagery, creating a visceral picture for the reader and emphasizing the severity of the act.
Theological and Thematic Connections
Matthew 26:51 serves as a profound theological statement on the nature of God's kingdom and the means by which it is established. It unequivocally demonstrates that Christ's dominion is not of this world, nor is it advanced through violence, coercion, or human strength. Instead, it is a kingdom founded on self-sacrificial love, submission to divine will, and spiritual power. The disciple's impulsive act, while born of loyalty, reveals a fundamental misunderstanding of Jesus' mission, which was to suffer and die as the atoning sacrifice, not to lead a military revolution. Jesus' subsequent rebuke and willingness to embrace His arrest underscore the truth that God's redemptive plan often unfolds through weakness, suffering, and apparent defeat, rather than through worldly triumph. This event calls believers to trust in God's sovereign plan, even when it involves personal suffering or seems contrary to human logic, and to rely on spiritual armor rather than carnal weapons in the battles of faith.
Reflection and Application
Matthew 26:51 provides a powerful mirror for contemporary believers, challenging us to examine our own reactions in moments of crisis or perceived threat. Like Peter, we can be quick to resort to human strength, worldly tactics, or impulsive anger when we feel our faith, our values, or even our Lord are under attack. This passage calls us to pause and remember that Christ's kingdom operates on different principles than the world's. Our ultimate trust must be in God's sovereign plan and His divine power, not in our own ability to defend or control outcomes. It reminds us that true victory in the spiritual realm is often found in humble submission, self-sacrifice, and unwavering faith, even when it leads to suffering. We are called to embody the non-violent, compassionate character of Christ, even towards those who oppose us, understanding that our ultimate battle is spiritual, requiring spiritual weapons and a heart aligned with God's will.
Questions for Reflection
FAQ
Who was the disciple who cut off the ear, and what happened to the servant?
While Matthew's Gospel identifies him simply as "one of them which were with Jesus," the Gospel of John explicitly names the disciple as Simon Peter and the servant as Malchus. According to Luke's Gospel, Jesus immediately touched the servant's ear and healed him, demonstrating His divine power and compassion even in the face of His own arrest. This act of healing underscores Jesus' non-violent nature and His commitment to His Father's will, even for those who sought to harm Him.
Why did Jesus rebuke the disciple for defending Him?
Jesus rebuked Peter not because He lacked the power to defend Himself, but because Peter's action was contrary to God's divine plan for His redemptive suffering and death. Jesus explained that He could have called "more than twelve legions of angels" if He desired to resist (Matthew 26:53). However, resisting arrest would have prevented the fulfillment of Old Testament prophecies concerning the Messiah's atoning work (Matthew 26:54). Furthermore, Jesus' kingdom is not of this world and is not established by physical force or violence (John 18:36), but by spiritual transformation and sacrificial love.
Christ-Centered Fulfillment
Matthew 26:51, though depicting a moment of human failure, profoundly highlights the Christ-centered nature of God's redemptive plan. Jesus' immediate rebuke of Peter's violent defense and His willing submission to arrest underscore His identity as the true Lamb of God, who willingly lays down His life for the sins of the world (John 1:29). He did not need human protection or earthly swords to fulfill His mission; rather, His power was demonstrated through His voluntary embrace of suffering and His perfect obedience to the Father's will, even unto death on the cross (Philippians 2:8). The healing of Malchus's ear, recorded in Luke 22:51, further reveals Jesus' divine compassion and His redemptive purpose, extending grace even to His enemies at the very moment of His betrayal. This act foreshadows the ultimate healing and reconciliation that would be accomplished through His atoning sacrifice, demonstrating that His kingdom is one of peace and restoration, not of violence or retribution (Colossians 1:19-20). Thus, Peter's misguided zeal serves to magnify Christ's perfect submission, His unique power, and the non-violent, redemptive nature of His saving work.