Matthew 26 51

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.

Matthew 26:51 nkjv

And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.

Matthew 26:51 niv

With that, one of Jesus' companions reached for his sword, drew it out and struck the servant of the high priest, cutting off his ear.

Matthew 26:51 esv

And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear.

Matthew 26:51 nlt

But one of the men with Jesus pulled out his sword and struck the high priest's slave, slashing off his ear.

Matthew 26 verses

Matthew 26 51 Meaning

Matthew 26:51 describes a specific incident during Jesus' arrest in the Garden of Gethsemane. As the arresting party approaches, one of Jesus' disciples impulsively draws a sword and attacks a servant of the high priest, severing his ear. This act immediately precedes Jesus' instruction for him to put away his sword, emphasizing His commitment to non-violence and the fulfillment of divine will.

Matthew 26 51 Context

This verse is situated at a pivotal moment in the Passion narrative, immediately following the betrayal of Jesus by Judas Iscariot and His subsequent identification to the temple guard and Roman soldiers in the Garden of Gethsemane. Jesus has just finished praying, fully submitting to the Father's will concerning His imminent arrest and suffering. The atmosphere is tense; the disciples, having witnessed Judas' betrayal, are confronted with the reality of their master's capture. This act of drawing a sword is a direct, albeit misguided, physical response to Jesus' arrest, fueled by misunderstanding and zealous devotion, representing a resistance that is contrary to Jesus' predetermined path and divine purpose. The historical context includes the Roman occupation of Judea and prevailing Messianic expectations among some Jews for a military or political deliverer who would overthrow oppressive foreign rule, an expectation that the disciples still held despite Jesus' repeated teachings about a suffering Messiah and a spiritual kingdom.

Matthew 26 51 Word analysis

• And behold (καὶ ἰδοὺ - kai idou): A Greek particle often used to draw attention, signaling an important or surprising new event. It serves to heighten the drama and immediate significance of the action that follows.
• one of those who were with Jesus (εἷς ἐξ αὐτῶν τῶν μετὰ Ἰησοῦ - heis ex autōn tōn meta Iēsou): Matthew does not explicitly name Peter here, preserving a layer of dramatic irony as Peter would later deny Jesus. It highlights that the action came from within Jesus' intimate circle, underscoring the disciples' deep, though often misguided, devotion and their human tendency to resort to physical defense.
• stretched out (ἐξετείνεν - exeteinen): Implies a deliberate and extended movement. It was not a sudden flail but a focused and determined act of aggression, suggesting readiness for confrontation.
• his hand (τὴν χεῖρα - tēn cheira): The instrument of the action, signifying personal agency.
• drew (ἔσπασεν - espasen): Literally "drew out," referring to unsheathing a weapon. It implies a rapid, decisive action to deploy the sword for immediate use.
• his sword (τὴν μάχαιραν - tēn machairan): Refers to a machaira, a short sword or large knife. It was a common weapon, carried by travelers for protection or by revolutionaries (Zealots) for combat. Its presence suggests some preparedness for conflict, potentially fueled by the mistaken belief that Jesus would fight against His captors.
• struck (ἐπάταξεν - epataksen): To strike or smite with force, implying a powerful, targeted blow.
• the servant (τὸν δοῦλον - ton doulon): Refers to a 'slave' or 'bondservant,' emphasizing the victim's subordinate status and likely unarmed state. His being a servant of the high priest makes the act an offense directly against the highest Jewish religious authority orchestrating Jesus' arrest.
• of the high priest (τοῦ ἀρχιερέως - tou archiereōs): This specifies the servant's affiliation, linking the victim directly to Caiaphas, the individual orchestrating Jesus' capture and trial. John 18:10 names him Malchus.
• cut off (ἀφείλεν - apheilen): To remove by cutting, indicating a complete severing.
• his ear (αὐτοῦ τὸ ὠτίον - autou to ōtion): The target of the blow, indicating a serious injury, though perhaps not immediately fatal. The choice of targeting the ear could imply an attempt to incapacitate or disgrace, rather than outright kill, though impulsive actions can have unintended consequences. Luke's Gospel notably records Jesus healing the ear, an act of divine compassion and power in the midst of betrayal.

Words-group by words-group analysis:

• "And behold, one of those who were with Jesus stretched out his hand": This phrase sets the stage, creating immediate suspense and drawing the reader's focus to an unexpected, violent reaction from within Jesus' loyal followers. It highlights the impulsive, human desire to physically defend against perceived injustice, a direct contrast to Jesus' nature.
• "and drew his sword and struck the servant of the high priest": This details the swift, aggressive action. The drawing of the sword signifies preparedness for physical confrontation. Striking "the servant of the high priest" indicates a direct challenge to the authority that represents the religious establishment facilitating Jesus' arrest, mirroring the conflict between Jesus' spiritual kingdom and earthly powers.
• "and cut off his ear": This is the direct result of the impulsive act. The specific injury underscores the seriousness of the disciple's violent intent. This detail is crucial because Jesus immediately intervenes, preventing further violence and even reversing the damage (as per Luke's account), reinforcing His commitment to peace and the supernatural nature of His power and kingdom.

Matthew 26 51 Bonus section

The Zealot movement, active during this period, actively promoted armed resistance against Roman occupation and any Jewish collaborators. Peter's action would resonate with the ethos of such groups, as they expected the Messiah to be a military leader who would violently overthrow their oppressors. Jesus' response directly refutes this popular, albeit misguided, messianic expectation. By commanding the disciple to put away the sword and by healing the servant's ear, Jesus firmly establishes that His kingdom operates on spiritual principles of self-sacrifice, peace, and divine will, not through human might or worldly warfare. This pivotal moment serves as a clear theological statement against the use of physical force in advancing God's spiritual kingdom, challenging contemporary beliefs about how God would work through His Anointed One.

Matthew 26 51 Commentary

Matthew 26:51 vividly illustrates the clash between the disciples' worldly understanding of Messiahship and Jesus' divine path. Peter's impulsive act, born of zeal and misunderstanding, represents a common human temptation: to resist perceived injustice with physical force. Yet, Jesus' immediate and strong rebuke (detailed in the subsequent verses) reveals that the kingdom of God is not advanced through violence. His submission to arrest and suffering was not a failure of power, but the fulfillment of divine prophecy and a necessary act for humanity's redemption. This event highlights that the true battle is spiritual, not carnal, and the weapons of the believer are prayer, faith, and the Word, not swords. It underscores Jesus' consistent teaching of non-retaliation, selfless love, and reliance on God's sovereignty, even in the face of immense hostility, demonstrating His authority over all circumstances.