The Healing of Malchus's Ear (Luke 22:50–51; John 18:10–11)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

From his Homilies on the Gospel of Matthew (Homily 84, on Matthew 26:51–54), NPNF translation. Public domain.

On the swords, Peter's rebuke, and the miracle of the healing:

But whence were the swords there? They had come forth from the supper, and from the table. It was likely also there should be swords because of the lamb ... Wherefore also Peter is rebuked for using it, and with a severe threat. For he was resisting the servant who came, warmly indeed, yet not defending himself, but doing this in behalf of his Master. Christ however suffered not any harm to ensue. For He healed him, and showed forth a great miracle, enough to indicate at once both His forbearance and His power, and the affection and meekness of His disciple.

On the two comforts Christ gave by his words:

And by these two things, He comforted them, both by the punishment of them that are plotting against Him, For all they, He says, that take the sword shall perish with the sword; and by His not undergoing these things against His will, For I can pray, He says, to my Father.

On his care for his enemies to the very last hour:

See how even up to the last hour, and in the very act of being betrayed, He did all things for their amendment, healing, prophesying, threatening.

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St. Cyril of Alexandria (c. 376–444)

Commentary on the Gospel of St. Luke, Sermon CXLVIII (on Luke 22:47–53) Source: trans. R. Payne Smith, 1859. Public domain. Full text: https://www.tertullian.org/fathers/cyril_on_luke_14_sermons_146_156.htm

On the lesson the disciples' drawn swords were meant to teach about Christian zeal:

And herein He has given us also a pattern of the manner in which we must hold fast by our love to Him, and of the extent to which the burning zeal of our piety may proceed. For He would not have us use swords wherewith to resist our enemies, but rather employing love and prudence, we so must mightily prevail over those who oppose us.

On the healing of the ear as a sign of Christ's own dignity, granted even to those come to seize Him:

And so then the Saviour moderates the unmeasured heat of the holy apostles: and by preventing the example of such an act, declares that those who are the chief in His religion have no need in any way whatsoever of swords. And He healed with divine dignity him who had received the blow, so giving to those who came to seize Him this godlike sign also for their condemnation.

On the Passion as wholly voluntary — that no force prevailed over Him:

It was that they might learn that His passion did not happen to Him without His own will, nor could they have seized Him, had He not consented to be taken.

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Theophylact of Ohrid (c. 1055–1107)

From his Explanation of the Gospel of Luke, as compiled in the Catena Aurea on Luke. Public domain.

On the disciples' zeal, and Peter striking without waiting:

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 ... but Peter, always fervent in defence of his Master, waits not for permission, but straightway strikes the servant of the High Priest.

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St. Ambrose of Milan (c. 339–397)

From his Exposition of the Gospel of Luke, as compiled in the Catena Aurea on Luke. Public domain.

On the source of Peter's act in his zeal for the law:

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.

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Blessed Augustine of Hippo (354–430)

From his Tractates on the Gospel of John, as compiled in the Catena Aurea on John. Public domain.

On the ear cut off and healed, and what it signifies:

The name Malchus signifies, about to reign. What then does the ear cut off for our Lord, and healed by our Lord denote, but the abolition of the old, and the creating of anew, hearing in the newness of the Spirit, and not in the oldness of the letter? ... the cure figures liberty.

On Christ's condemning the deed and calling for patience:

Our Lord condemned Peter's act, and forbade him proceeding further: Then said Jesus to Peter, Put up your sword into the sheath. He was to be admonished to have patience: and this was written for our learning.

On the cup given by the Father, whose Giver and Drinker are one:

The cup being given Him by the Father, is the same with what the Apostle says, Who spared not His own Son, but delivered Him up for us all. But the Giver of this cup and the Drinker of it are the same, as the same Apostle says, Christ loved us, and gave Himself for us.