Skip to content
mannafest.faith

Luke 22:50

in Luke 22

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

BSB

The same verse in ASV and KJV ▾

ASV

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

KJV

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

This verse in Luke 22

Commentary

13 notes on this verse

A commentator

Ambrose of Milan

Catena Aurea by Aquinas · Written before 397.

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.

The record, by era

The Church Fathers4 voices

A commentator

Cyril of Alexandria

COMMENTARY ON LUKE, HOMILY 148 · Written before 444.

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.

A commentator

Augustine of Hippo

Catena Aurea by Aquinas · Written before 430.

proposed

He who struck, according to John, was Peter, but he whom he struck was called Malchus.

A commentator

Augustine of Hippo

Catena Aurea by Aquinas · Written before 430.

proposed

(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.

A commentator

Ephrem the Syrian

COMMENTARY ON TATIAN'S DIATESSARON 20.13 · Written before 373.

proposed

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 …

The Medieval Church1 voice

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

But the fervent Peter receives a rebuke, because he used his zeal contrary to the Lord's intention. Whereas the others ask, "shall we strike?" he does not wait for approval (as everywhere he was fervent for the Teacher!), but strikes "the servant of the high …
7 more voices on this verse

The Medieval Church3 voices

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

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.

A commentator

Theophylact of Ohrid

Catena Aurea by Aquinas · Written before 1107.

proposed

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.

A commentator

Bonaventure

Commentary on Luke, Chapter 22 · Written in the 13th century.

proposed

Whence he adds: And one of them struck the servant of the high priest and cut off his right ear. This, however, was Peter. Hence three Evangelists do not name him out of reverence, but John names him to intimate his fervent zeal; whence John …

The Puritans and the Awakening1 voice

And one of them smote the servant of the high priest,.... The person that drew his sword, and performed this daring action, not waiting for an answer from Christ, was Peter, and the high priest's servant, that he smote, was Malchus; both which we learn from Joh 18:10 and cut off his right ear; he aimed, no doubt, at his head, but missing his blow, took off his right ear.

The Nineteenth Century3 voices

We should learn, for one thing, from these verses — that the worst and most wicked acts may be done under a show of love to Christ . We read that when the traitor Judas brought the enemies of Christ to capture Him — he betrayed Him "with a kiss." He made a pretense of affection and respect — at the very moment when he was about to deliver his Master into the hands of his deadliest enemies! Conduct like this, unhappily, is not without its parallels.
We should learn, for one thing, from these verses — that the worst and most wicked acts may be done under a show of love to Christ . We read that when the traitor Judas brought the enemies of Christ to capture Him — he betrayed Him "with a kiss." He made a pretense of affection and respect — at the very moment when he was about to deliver his Master into the hands of his deadliest enemies! Conduct like this, unhappily, is not without its parallels. The pages of history record many an instance of enormous wickedness done under the garb of religion. The name of God has too often been pressed into the service of persecution, treachery, and crime! When Jezebel would have Naboth killed, she ordered a "fast to be proclaimed," and false witnesses to accuse him of "blaspheming God and the king." (1 Kings 21:9-10.) When the Catholic church led a crusade against the Christians in southern France, they were ordered to be murdered and pillaged, as an act of service to Christ. When the Spanish Inquisition tortured and burned Christians — they justified their abominable dealings by a profession of zeal for God's truth. The false apostle Judas Iscariot has never lacked successors and imitators! There have always been men ready to betray Christ with a kiss, and willing to deliver the Gospel to its enemies under a show of respect. Conduct like this, we need not doubt, is utterly abominable in the sight of God. To injure the cause of religion under any circumstances, is a great sin — but to injure it while we pretend to show kindness — is the blackest of crimes! To betray Christ at any time, is the very height of wickedness — but to betray Him with a kiss, proves a man to have become a very child of Hell.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

Cut off his right ear - See the note on Mat 26:51.

The words behind it

17 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Romans 12:19

    Do not avenge yourselves, beloved, but leave room for God’s wrath. For it is written: “Vengeance is Mine; I will repay, says the Lord.”

    it leads to

    • Deuteronomy 32:35

      Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly.”

    • Hebrews 10:30

      For we know Him who said, “Vengeance is Mine; I will repay,” and again, “The Lord will judge His people.”

    • Proverbs 24:29

      Do not say, “I will do to him as he has done to me; I will repay the man according to his work.”

  • Through

    2 Corinthians 10:4

    The weapons of our warfare are not the weapons of the world. Instead, they have divine power to demolish strongholds.

    it leads to

    • 2 Corinthians 6:7

      in truthful speech and in the power of God; with the weapons of righteousness in the right hand and in the left;

    • Ephesians 6:13–18

      Therefore take up the full armor of God, so that when the day of evil comes, you will be able to stand your ground, and having done everything, to stand.

    • Jeremiah 1:10

      See, I have appointed you today over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and plant.”

    • 1 Corinthians 2:5

      so that your faith would not rest on men’s wisdom, but on God’s power.

    • 1 Samuel 17:45–50

      But David said to the Philistine, “You come against me with sword and spear and javelin, but I come against you in the name of the LORD of Hosts, the God of the armies…

Where this verse is studied

About Luke

The Last Supper — Gustave Doré (engraving), public domain
The Last Supper — Gustave Doré (engraving), public domain
This page draws on 11 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Ambrose of Milan, Catena Aurea by Aquinas; Augustine of Hippo, Catena Aurea by Aquinas; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 22; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 148; Ephrem the Syrian, COMMENTARY ON TATIAN'S DIATESSARON 20.13; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament (1746-1748); Theophylact of Ohrid, Commentary on Luke and Theophylact of Ohrid, Catena Aurea by Aquinas.