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Lutherbibel
Matthäus 26:51
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Und siehe, einer von denen, die bei Jesus waren, streckte die Hand aus, zog sein Schwert, + schlug den Knecht des Hohenpriesters und hieb ihm ein Ohr ab.
Bible Verse Review
from Treasury of Scripure Knowledge
Matthew 26:35, Mark 14:47, Luke 9:55, Luke 22:36-38, Luke 22:49-51, John 18:10, John 18:11, John 18:36, 2 Corinthians 10:4
Reciprocal: Matthew 16:22 - began Matthew 26:70 - General Luke 22:50 - General
Gill's Notes on the Bible
And behold one of them which were with Jesus,.... Either one of the three that Jesus took with him whilst he was in his agony, leaving the other eight at some distance; or of the eleven, who might now be all with him: however, it is certain, Peter is the person meant; for though he is not named here, nor by Mark, nor Luke, he is by John, John 18:10; whose Gospel being wrote last, and many years after the rest, there was no danger like to accrue, by telling who it was that did the following action: he being now thoroughly awaked with the rest, by what Christ had said to him; and more so by the surprise of the multitude of armed men about him; and remembering his solemn protestations of abiding by his master; and seeing him just now ready to be seized, and carried away; without knowing his master's mind, or waiting his answer to the question the other disciples put,
stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear. It seems he had a sword by his side, upon what account is not certain; this he drew, and struck at a servant of the high priest's, who might show great malignity against Christ, and was foremost, and most busy in apprehending him. The blow was levelled at his head, and with an intention, no doubt, to have, cleaved him down, but sloping on one side took off his ear. The servant's name was Malchus, as John says; and it was his right ear that was cut off, as both he and Luke relate, John 18:10.
Barnes' Notes on the Bible
The account of Jesus’ being betrayed by Judas is recorded by all the evangelists. See Mark 14:43-52; Luke 22:47-53; John 18:2-12.
Matthew 26:47
Judas, one of the twelve, came - This was done while Jesus was addressing his disciples.
John informs us that Judas knew the place, because Jesus was in the habit of going there with his disciples. Judas had passed the time, after he left Jesus and the other disciples at the Passover, in arranging matters with the Jews, collecting the band, and preparing to go. Perhaps, also, on this occasion they gave him the money which they had promised.
A great multitude with swords and staves - John says that he had received a band of men and officers from the chief priests and Pharisees.” Josephus says (Antiq. b. 20 chapter iv.) that at the festival of the Passover, when a great multitude of people came to observe the feast, lest there should be any disorder, a band of men was commanded to keep watch at the porches of the temple, to repress a tumult if any should be excited. This band, or guard, was at the disposal of the chief priests, Matthew 27:65. It was composed of Roman soldiers, and was stationed chiefly at the tower of Antonia, at the northwest side of the temple. In addition to this, they had constant guards stationed around the temple, composed of Levites. The Roman soldiers were armed with “swords.” The other persons that went out carried, probably, whatever was accessible as a weapon. These were the persons sent by the priests to apprehend Jesus. Perhaps other desperate men might have joined them.
Staves - In the original, “wood;” used here in the plural number. It means rather “clubs” or “sticks” than spears. It does not mean “staves.” Probably it means any weapon at hand, such as a mob could conveniently collect. John says that they had “lanterns and torches.” The Passover was celebrated at the “full moon;” but this night might have been cloudy. The place to which they were going was also shaded with trees, and lights, therefore, might be necessary.
Matthew 26:48
Gave them a sign - That is, told them of a way by which they might know whom to apprehend - to wit, by his kissing him.
It was night. Jesus was, besides, probably personally unknown to the “Romans” - perhaps to the others also. Judas, therefore, being well acquainted with him, to prevent the possibility of mistake, agreed to designate him by one of the tokens of friendship.
John tells us that Jesus, knowing all things that should come upon him, when they approached him, asked them whom they sought, and that they replied, Jesus of Nazareth. He then informed them that he was the person they sought. They, when they heard it, overawed by his presence and smitten with the consciousness of guilt, went backward and fell to the ground. He again asked them whom they sought. They made the same declaration - Jesus of Nazareth. Jesus then, since they professed to seek only Him, claimed the right that his disciples should be suffered to escape, “that the saying might be fulfilled which he spake John 18:9; Of them which thou gavest me have I lost none.”
Matthew 26:49
Hail, Master - The word translated “hail,” here, means to “rejoice,” to have joy, and also to have “cause” of joy.
It thus expresses the “joy” which one friend has when he meets another, especially after an absence. It was used by the Jews and Greeks as a mode of salutation among friends. It would here seem to express the “joy” of Judas at finding his Master and again being “with him.”
Master - In the original, “Rabbi.” See the notes at Matthew 23:7.
Kissed him - Gave him the common salutation of friends when meeting after absence. This mode of salutation was more common among Eastern nations than with us.
Matthew 26:50
And Jesus said unto him, Friend - It seems strange to us that Jesus should give the endeared name “friend” to a man that he knew was his enemy, and that was about to betray him.
It should be remarked, however, that this is the fault of our language, not of the original. In the Greek there are two words which our translators have rendered “friend” - one implying “affection and regard,” the other not. One is properly rendered “friend;” the other expresses more nearly what we mean by “companion.” It is this “latter” word which is given to the disaffected laborer in the vineyard: “‘Friend,’ I do thee no wrong” Matthew 20:13; to the guest which had not on the wedding-garment, in the parable of the marriage feast Matthew 22:12; and to “Judas” in this place.
Wherefore art thou come? - This was said, not because he was ignorant why he had come, but probably to fill the mind of Judas with the consciousness of his crime, and by a striking question to compel him to think of what he was doing.
Matthew 26:51
One of them which were with Jesus - John informs us that this was Peter.
The other evangelists concealed the name, probably because they wrote while Peter was living, and it might have endangered Peter to have it known.
And drew his sword - The apostles were not commonly armed. On this occasion they had provided “two swords,” Luke 22:38. In seasons of danger, when traveling, they were under a necessity of providing means of defending themselves against the robbers that infested the country. This will account for their having any swords in their possession. See the notes at Luke 10:30. Josephus informs us that the people were accustomed to carry swords under their garments as they went up to Jerusalem.
A servant of the high-priest - His name, John informs us, was “Malchus.” Luke adds that Jesus touched the ear and healed it, thus showing his benevolence to his foes when they sought his life, and giving them proof that they were attacking him that was sent from heaven.
Matthew 26:52
Thy sword into his place - Into the sheath.
For all they that take the sword ... - This passage is capable of different significations.
1. They who resist by the sword the civil magistrate shall be punished; and it is dangerous, therefore, to oppose those who come with the authority of the civil ruler.
2. These men, Jews and Romans, who have taken the sword against the innocent, shall perish by the sword. God will take vengeance on them.
3. However, the most satisfactory interpretation is that which regards it as a caution to Peter. Peter was rash. Alone he had attacked the whole band. Jesus told him that his unseasonable and imprudent defense might be the occasion of his own destruction. In doing it he would endanger his life, for they who took the sword perished by it. This was probably a proverb, denoting that they who engaged in wars commonly perished there.
Matthew 26:53
Thinkest thou ... - Jesus says that not only would Peter endanger himself, but his resistance implied a distrust of the protection of God, and was an improper resistance of his will.
If it had been proper that they should be rescued, God could easily have furnished far more efficient aid than that of Peter - a mighty host of angels.
Twelve legions - A legion was a division of the Roman army amounting to more than 6,000 men. See the notes at Matthew 8:29. The number “twelve” was mentioned, perhaps, in reference to the number of his apostles and himself. Judas being away, but eleven disciples remained. God could guard him, and each disciple, with a legion of angels: that is, God could easily protect him, if he should pray to him, and if it was his will.
Matthew 26:54
But how then shall the scriptures be fulfilled ... - That is, the Scriptures which foretold of his dying for the world.
In some way that must be accomplished, and the time had come when, having finished the work which the Father gave him to do, it was proper that he should submit to death. This was said, doubtless, to comfort his disciples; to show them that his death was not a matter of surprise or disappointment to him; and that they, therefore, should not be offended and forsake him.
Matthew 26:55
Against a thief - Rather a “robber.” This was the manner in which they would have sought to take a highwayman of desperate character, and armed to defend his life.
It adds not a little to the depth of his humiliation that he consented to be “hunted down” thus by wicked people, and to be treated as if he had been the worst of mankind.
Daily with you teaching in the temple - For many days before the Passover, as recorded in the previous chapter.
Matthew 26:56
Scriptures of the prophets - The “writings” of the prophets, for that is the meaning of the word “scriptures.” He alludes to those parts of the prophetic writings which foretold his sufferings and death.
Then all the disciples ... - Overcome with fear when they saw their Master actually taken; alarmed with the terrific appearance of armed men and torches in a dark night, and forgetting their promises not to forsake him, they all left their Saviour to go alone to trial and to death! Alas, how many, when attachment to Christ would lead them to danger, leave him and flee! Mark adds that after the disciples had fled, a young man, having a linen cloth cast about his naked body, attempted to follow him. It is not known who he was, but not improbably he may have been the owner of the garden and a friend of Jesus. Aroused by the noise from his repose, he came to defend, or at least to follow the Saviour. He cast, in his hurry, such a covering as was at hand around his body, and came to him. The young men among the Romans and Jews attempted to seize him also, and he only secured his safety by leaving in their hands the covering that he had hastily thrown around him. It is not known why this circumstance was recorded by Mark, but it would seem to be probable that it was to mention him with honor, as showing his interest in the Saviour, and his willingness to aid him. See the notes at Mark 14:50-51. This circumstance may have been recorded for the purpose of honoring him by placing his conduct in strong contrast with that of the apostles, who had all forsaken the Saviour and fled.
Matthew 26:57
The trial of our Lord before the council, and the denial of Peter happening at the same time, might be related one before the other, according to the evangelists’ pleasure.
Accordingly, Matthew and Mark relate the “trial” first, and Peter’s denial afterward; Luke mentions the denial first, and John has probably observed the natural order. The parallel places are recorded in Mark 14:53-72; Luke 22:54-71; and John 18:13-27.
To Caiaphas - John says that they led him first to Annas, the father-in-law of Caiaphas. This was done, probably as a mark of respect, he having been high priest, and perhaps distinguished for prudence, and capable of “advising” his son-in-law in a difficult case. The Saviour was “detained” there. probably, until the chief priests and elders were assembled.
The high priest - Note, Matthew 26:3. John says he was high priest for that year. Annas had been high priest some years before. In the time of our Saviour the office was frequently changed by the civil ruler. This Caiaphas had prophesied that it was expedient that one should die for the people. See the notes at John 11:49-50.
The scribes and elders - The men composing the great council of the nation, or Sanhedrin, Matthew 5:22. It is not probable that they could be immediately assembled, and some part of the transaction respecting the denial of Peter probably took place while they were collecting.
Clarke's Notes on the Bible
Verse 51. One of them which were with Jesus — This was Peter-struck a servant of the high priest's, the servant's name was Malchus, John 18:10, and smote off his ear. In Luke 22:51, it is said, Jesus touched and healed it. Here was another miracle, and striking proof of the Divinity of Christ. Peter did not cut the ear, merely, he cut it OFF, αφειλεν. Now to heal it, Jesus must either take up the ear and put it on again, or else create a new one - either of these was a miracle, which nothing less than unlimited power could produce. John 18:10.
