Matthew 26:51

KJV

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.

KJV (with Strong's)

And {G2532}, behold {G2400}, one {G1520} of them which were with {G3326} Jesus {G2424} stretched out {G1614} his hand {G5495}, and drew {G645} his {G846} sword {G3162}, and {G2532} struck {G3960} a servant {G1401} of the high priest's {G749}, and smote off {G851} his {G846} ear {G5621}.

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.

Commentary

### 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](/matthew/26-36-46 "Matthew 26:36-46 - Jesus' Agony in Gethsemane")). 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](/matthew/26-47-50 "Matthew 26:47-50 - Judas' Betrayal and Jesus' Arrest")). 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](/matthew/26-52-54 "Matthew 26:52-54 - Jesus Rebukes Peter and Explains Prophecy")). 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](/john/18-36 "John 18:36 - Jesus' Kingdom is Not of This World")). 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](/matthew/26-54 "Matthew 26:54 - Fulfillment of Prophecy")). 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
* **one (Greek, _heîs'_):** 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](/john/18-10 "John 18:10 - Peter Cuts Off Malchus's Ear")). 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.
* **sword (Greek, _máchaira'_):** 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.
* **smote off (Greek, _aphairéō'_):):** 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.

* [Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - The Suffering Servant")
* [John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom is Not of This World")
* [Ephesians 6:12](/ephesians/6-12 "Ephesians 6:12 - Spiritual Warfare")

### 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
* **In what areas of my life do I tend to rely on my own strength or impulsive reactions rather than trusting God's sovereign plan?**
* **How does my understanding of "defending the faith" align with or diverge from Jesus' response in this passage?**
* **What does it mean for me, practically, to put away the "sword" of worldly power and rely on spiritual means in my daily life?**
* **How can I cultivate a heart of submission and non-resistance, even when facing opposition or injustice, as Jesus demonstrated?**

### FAQ
**Who was the disciple who cut off the ear, and what happened to the servant?**

Answer: 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](/john/18-10 "John 18:10 - Peter Cuts Off Malchus's Ear") and the servant as Malchus. According to [Luke's Gospel](/luke/22-51 "Luke 22:51 - Jesus Heals Malchus's Ear"), 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?**

Answer: 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](/matthew/26-53 "Matthew 26:53 - Jesus Could Call Angels")). However, resisting arrest would have prevented the fulfillment of Old Testament prophecies concerning the Messiah's atoning work ([Matthew 26:54](/matthew/26-54 "Matthew 26:54 - Fulfillment of Prophecy")). Furthermore, Jesus' kingdom is not of this world and is not established by physical force or violence ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom is Not of This World")), 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). 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](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")). The healing of Malchus's ear, recorded in [Luke 22:51](/luke/22-51 "Luke 22:51 - Jesus Heals Malchus's Ear"), 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](/colossians/1-19-20 "Colossians 1:19-20 - Reconciliation Through Christ")). 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.

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

2 Corinthians 10:4

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

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.

John 18:36

Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

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.

Matthew 26:35

Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.

Luke 22:36

Then said he unto them, But now, 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.