"Then Simon Peter having a sword drew it" (Σίμων οὖν Πέτρος ἔχων μάχαιραν/Simōn oun Petros echōn machairan)—the insertion of Peter's full name and the participle "having" emphasizes his preparedness and initiative. The μάχαιρα (machaira) was a short sword or large knife, likely the weapon Jesus told them to procure in Luke 22:36-38. Peter's action was impulsive, violent, and completely contrary to Jesus's kingdom teaching.
The verb ἔπαισεν (epaisen, "smote") indicates a striking blow, and "cut off his right ear" (ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν/apekopsen autou to ōtarion to dexion) shows Peter aimed for the head, intending lethal force. Only the servant's movement—likely ducking—saved his life but cost his ear. The specificity "right ear" adds eyewitness detail, and Luke the physician notes Jesus healed it (Luke 22:51), a miracle the arresting party ignored in their hardness.
"The servant's name was Malchus" (ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος/ēn de onoma tō doulō Malchos)—John alone records the name, perhaps because by the time he wrote (AD 90s), Malchus was dead and couldn't be endangered. Naming him personalizes the incident and may suggest John knew him, given his connections to the high priest's household (v.15). Peter's violent defense contradicts everything Jesus taught about His kingdom not being of this world (18:36).
Historical Context
Carrying weapons was common for travelers due to bandits, but using them against Roman soldiers and temple police was treasonous and suicidal. Peter's action could have resulted in the disciples' immediate execution. His courage was genuine but misguided—he was willing to die for Jesus but unwilling to let Jesus die for him. Malchus was likely a trusted servant to warrant accompanying the high priest's delegation. High priestly households were wealthy and politically connected, with servants holding significant status. Jesus's immediate healing showed mercy to His enemies and prevented escalation that would endanger His disciples.
Questions for Reflection
What does Peter's violent defense reveal about our natural tendency to advance God's kingdom through carnal means?
How does Jesus's healing of Malchus demonstrate love for enemies even while being betrayed and arrested?
In what ways do Christians today use worldly 'swords' to fight spiritual battles?
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Analysis & Commentary
"Then Simon Peter having a sword drew it" (Σίμων οὖν Πέτρος ἔχων μάχαιραν/Simōn oun Petros echōn machairan)—the insertion of Peter's full name and the participle "having" emphasizes his preparedness and initiative. The μάχαιρα (machaira) was a short sword or large knife, likely the weapon Jesus told them to procure in Luke 22:36-38. Peter's action was impulsive, violent, and completely contrary to Jesus's kingdom teaching.
The verb ἔπαισεν (epaisen, "smote") indicates a striking blow, and "cut off his right ear" (ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν/apekopsen autou to ōtarion to dexion) shows Peter aimed for the head, intending lethal force. Only the servant's movement—likely ducking—saved his life but cost his ear. The specificity "right ear" adds eyewitness detail, and Luke the physician notes Jesus healed it (Luke 22:51), a miracle the arresting party ignored in their hardness.
"The servant's name was Malchus" (ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος/ēn de onoma tō doulō Malchos)—John alone records the name, perhaps because by the time he wrote (AD 90s), Malchus was dead and couldn't be endangered. Naming him personalizes the incident and may suggest John knew him, given his connections to the high priest's household (v.15). Peter's violent defense contradicts everything Jesus taught about His kingdom not being of this world (18:36).