(10) Then Simon Peter having a sword drew it. . . .--Comp. Note on Matthew 26:51. The fact is recorded by all the Evangelists. St. John only tells us that it was done by Peter, and that the servant's name was Malchus. He is also careful to note, as St. Luke does too, that it was the "right ear."

Verse 10. - Then Simon Peter. The other evangelists simply tell us that one of the number of the disciples performed the following act. The οϋν here is introduced between Simon and Peter, as if to imply that it was not merely Simon son of Jonas, but Simon the Rock, the man of mighty impulsive passion, ready, as he said a few hours since, to go with his Master to prison and to death. The name and identification of Peter with the brave man who struck at least one blow for his Master, is a proof, not of John's animosity against Peter, or any desire to humble him, but rather to exalt him. The extraordinary concomitance of this act with all the other delineations of Peter's character is another undesigned hint of the authenticity of the narrative. Simon Peter, then, having a sword. Here we see the unintentional agreement with the synoptic narrative (Luke 22:38). Nothing would be less likely than that Peter should have a sword at his disposal; i.e. judging from the Johannine narrative. The Gospel of Luke explains it. Having a sword, he drew it, and smote the slave (not one of the ὑπηρέται, but the δοῦλος, body-servant) of the high priest, and eat off his right ear. The slave, in receiving such a wound, must have been in fearful danger of his life. The reference to the right ear, mentioned also by Luke (Luke 22:50), is noteworthy. Now the name of the slave was Malchus. Here the eye-witness, not the theologian, nor the dramatist, reveals his hand. Thoma sees, however, the fulfillment of prophetic outline, and a reference to the kings and chief captains, the Malchuses and chiliarchs, that are ultimately to flee before him. The subsequently mentioned circumstance (Ver. 15) that the evangelist was "known to the high priest," explains this recovery of an otherwise valueless name. The instant when Peter cried, "Shall we smite with the sword?" was most opportune. For the moment Peter felt that the whole band could be discomfited by a bold stroke. Christ with his word, the brave-hearted apostle with his weapon, could scatter all the foes of the Lord. As on so many other occasions, Peter gives advice to the Master, only to find himself in grievous mistake.

18:1-12 Sin began in the garden of Eden, there the curse was pronounced, there the Redeemer was promised; and in a garden that promised Seed entered into conflict with the old serpent. Christ was buried also in a garden. Let us, when we walk in our gardens, take occasion from thence to mediate on Christ's sufferings in a garden. Our Lord Jesus, knowing all things that should come upon him, went forth and asked, Whom seek ye? When the people would have forced him to a crown, he withdrew, ch.Then Simon Peter having a sword,.... Girt about him, which he either wore in common, or particularly at the feast, as the Galilaeans are said to do, to preserve them from thieves and wild beasts by the way; or was one of the two the disciples had with them in the garden; or what Peter purposely furnished himself with to defend his master, taking a hint from what was said by him, Luke 22:36;

drew it; before Christ could give an answer to the question put by his disciples, whether they should smite or not, Luke 22:49; being encouraged thereunto by what Christ said, Luke 22:38; or by what he had just done in, striking the man to the ground; and being provoked by that servant's going to lay hold on Christ, and who it is probable was more forward and busy than any of the rest; for it appears from the other evangelists, that Peter did this, though he is not mentioned by name by any of the rest, just as they were seizing and apprehending Christ:

and smote the high priest's servant, and cut off his right ear; he doubtless struck at his head, and intended to have cleaved him down, but missed his aim, and took off his ear: the person is particularly described, that he was a servant, and the servant of the high priest, and he is mentioned also by name;

and the servant's name was Malchus; that if the truth of this relation was called in question, it might easily be looked into and examined, when it would appear that it was perfectly right. All the evangelists give an account of this action of Peter's, but none of them mention his name but this evangelist; perhaps the reason might be, that Peter was alive when the other evangelists wrote, and therefore it was not safe to say who it was that did it, lest he who was the minister of the circumcision, and dwelt among the Jews, should be persecuted for it, or their minds should be prejudiced against him on that account; but John writing his Gospel many years after his death, the reason for the concealment of his name no longer subsisted: nor indeed is the name of the high priest's servant mentioned by any other of the evangelists: John had, or however he writes, a more exact and particular account of this matter. This was a name frequent with the Syrians, Phoenicians, and Hebrews. Jerom (c) wrote the life of one Malchus, a monk or Eremite, who was by nation a Syrian; and Porphyry, that great enemy of Christianity, who was by birth a Tyrian, his original name was Malchus, as was his father's; and "which", in the Syrian, and his country dialect, as he himself (d) and others (e) say, signifies a "king". Josephus (f) speaks of one Cleodemus, whose name was Malchus, that wrote a history of the Hebrews. And some Jewish Rabbins were of this name; hence we read of , "R. Maluc" (g), and of , "R. Malcio" (h); the name is the same with Malluch, Nehemiah 10:4.

(c) Tom. I. fol. 87. (d) Porphyr. vita in Plotin. c. 17. (e) Eunapius in vita Porphyr. p. 16. (f) Antiqu. l. 1. c. 15. (g) T. Hieros. Succa, fol. 53. 3. & Bab. Bathra, fol. 16. 1.((h) T. Bab. Nidda, fol. 52. 1.