Malchus

Hastings' Dictionary of the New Testament

MALCHUS ( Μάλχος).—The name of the man whom Peter wounded in the right ear at the arrest of Jesus (John 18:10).

Malchus was a common Semitic name, though not certainly met with among the Jews proper. By both Delitzsch and Salkinson it is vocalized מָלְכו̇ם, which is no more than a transliteration. Josephus (see Niese’s index) mentions five persons who bore it under the form of Μάλχος or Μάλιχος, whence an original מָלִיךְ has been inferred (Dalman, Gram. Aram. Aramaic 104). But the true Greek form seems to have been Μαλίχας ( Periplus maris Erythrœi , cf. Müll. Geogr. Gr. Min. i. 272); and מלבו, pronounced מָלִבוּ, appears in three inscriptions ( CIS [Note: IS Corpus Inscriptionum Semiticarum.] ii. 158, 174, 218) that may be dated with some confidence between b.c. 40 and a.d. 40. In these inscriptions the name is Nabataean; but the root מלך is common to all the Semitic languages, and appears to belong to the unhistorical period prior to the separation of the various peoples. In Assyrian it is a designation of a subordinate ruler (Schrader, COT [Note: OT Cuneiform Inscriptions and the OT.] i. 23), a prince rather than a king. While there are instances of its use in relation to a god (cf. Boehmer in Expos. Times , xvi. [1905] 473 ff.), there is no need to see in it anything more than an allusion, serious or playful, to superiority in rank or in pretence.

The bearer of the name in the Gospel narrative held a position of trust in the household of the high priest, probably Caiaphas (John 18:13). It has been assumed that the other Evangelists suppressed the name (Matthew 26:51, Mark 14:47, Luke 22:50) with a view to protect Peter from revenge or an action at law on the part of the Jews. It is at least as likely that they were ignorant of the name, or of opinion that no purpose was to be served by its mention. There is no evidence that Malchus was exceptionally active in the arrest, or anything more than an onlooker. Peter’s forward rush, when his indignation could be restrained no longer, towards the group of which Jesus was becoming the centre (John 18:4), suggests rather that Malchus was on the skirt of the group, and not immediately engaged in binding Jesus. He happened to be in Peter’s way in his attempt to rescue his Master, and may well have been personally unknown to the majority of the disciples. If John was the unnamed disciple who was ‘known unto the high priest’ (John 18:15), possibly because he supplied the family of Annas with fish (according to an old tradition; cf. David Smith, Days of His Flesh , 465), he would be acquainted with both Malchus and his kinsman (John 18:26); and the mention of the name in the Fourth Gospel may be taken as one of the undesigned indications of Johannine authorship. The healing of the ear of Malchus is recorded by Lk. alone, but is an essential part of the story (cf. Expos. Times , x. [1898–99] 139, 188), and exactly such an incident as would be likely to attract the notice of a physician, and so to calm the soldiers as to make the subsequent remonstrance preserved by each of the Synoptics possible. The natural order of events was first the healing of the wound, followed, while Malchus’ friends were crowding around him, by the rebuke of Peter, and then, as soon as the people were ready to listen, by the taunting protest in regard to the manner of the arrest. Thereupon Jesus consented to be seized, and in perfect self-possession passed on to His trial and death.

R. W. Moss.

Fausset's Bible Dictionary

Malluch in Old Testament (1 Chronicles 6:44; Nehemiah 10:4.) The assault by Peter on the high priest's servant (slave), when in the act of arresting Jesus, is given by all the evangelists, but the name of the servant by John only (John 18:10; John 18:15-16). Naturally so, for John was "known to the high-priest" and his household, so that he procured admission from her that kept the door, for his close colleague Peter, and was able to state, what the other evangelists omit, that another servant who charged Peter with being Jesus' disciple "was his kinsman whose ear Peter cut off." Another incidental propriety confirming genuineness is, Jesus says to Pilate, "if My kingdom were of this world then would My servants fight"; yet none charged Him, not even Malchus's kinsman who was near, with the violence which Peter had used to Malchus. Why?

Because Jesus by a touch had healed him (Luke 22:51), and it would have wonderfully tended to elevate Jesus as one more than human in love and in power, in Pilate's estimation, had they charged Him with Peter's act. Malchus was Caiaphas the high priest's own servant, not a minister or apparitor of the council. 'There were but two swords in the disciples' hands (Luke 22:38); while the holder of one was waiting for Christ's reply to their question, "Lord, shall we smite with the sword?" the holder of the other, Peter, in the same spirit as in Matthew 16:22, smote with the weapon of the flesh. What a narrow escape Peter providentially had of a malefactor's and a murderer's end! The sheath is the place for the Christian's sword, except as the judicial minister of God's wrath upon evil doers (Romans 13:4).

Seeing the coming stroke Malchus threw his head to the left, so as to expose the right ear more than the other. Our Lord when His enemies held His hands said to them (not to the disciples), "suffer Me thus far," i.e. leave Me free until I have healed him. Luke (Luke 22:51) alone records this. Matthew and Mark mention the previous laying hold of Him; Luke does not, but in undesigned coincidence, marking truthfulness, implies it here. Jesus used His last moment of liberty in touching and healing afflicted man. The healing by a "touch" implies that the ear hung to its place by a small portion of flesh. Luke, the physician, appropriately is the only one who records the healing. This was Jesus' last miracle relieving human suffering. The hands so often put forth to bless and to cure were thenceforth bound and stretched on the cross, that form of His ministry in the flesh ceasing forever.

Hastings' Dictionary of the Bible

MALCHUS. The name of the high priest’s servant whose ear Peter cut off in the Garden of Gethsemane at the arrest of our Lord. St. John is the only Evangelist who mentions his name ( John 18:10 ), thereby substantiating the fact that he was intimately acquainted with the high priest and his household ( John 18:16 ). The incident is related in the other three Gospels ( Matthew 26:61 , Mark 14:47 , Luke 22:50 ). On a comparison of the four accounts, it seems that Malchus pressed forward eagerly to seize Jesus, whereupon Peter struck at him with his sword. The blow, missing its main object, almost severed the ear, but not quite, as Jesus touched it and healed it.

Luke, the physician, is the only Evangelist who mentions the hearing of the ear.

Morley Stevenson.

Smith's Bible Dictionary

Mal'chus. (king or kingdom). The name of the servant of the high priest whose right ear Peter cut off at the time of the Saviour's apprehension in the garden. Matthew 26:51; Mark 14:17; Luke 22:49; Luke 22:51; John 18:10.

Hawker's Poor Man's Concordance And Dictionary

The servants, of the high priest, rendered memorable by the apostle Peter cutting off his ear in his zeal for Christ, and Jesus with his unequalled tenderness healing it; (see John 18:10 with Luke 22:50-51) The name is derived from Melek

American Tract Society Bible Dictionary

The servant whose right ear was cut off by Peter and miraculously restored by Christ, in Gethsemane, Matthew 26:51 . The seizure of the Savior immediately after two manifestations of his divinity, Luke 22:51; John 18:6 , evinces the blindness and obstinacy of mankind in sin.

Holman Bible Dictionary

John 18:10Philippians 1:10-11Luke 22:51Luke 23:2823:3423:43Acts 23:4

Easton's Bible Dictionary

John 18:10Matthew 26:51Mark 14:47Luke 22:51

Morrish Bible Dictionary

The high priest's servant whose ear Peter cut off, but who was healed by the Lord. John 18:10 .

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

(Μάλχος, from the Heb. מֶלֶךְ, king, or מִלּוּךְ, counsellor), a slave of the high-priest Caiaphas, and the individual among the party sent to arrest Jesus whose right ear was cut off by Peter in the garden of Gethsemane (John 18:10), but which was cured by a touch from Christ (Luke 22:51). He had a kinsman another slave of the same master (John 18:26). A.D. 29. The name of Malchus was not unfrequent among the Greeks (see Wetstein, ad loc.; Gesenius, Monzum. Phoen. p. 409), but it was usually applied to persons of Oriental countries, as to an Arab chieftain (Josephus, Ast. 13:5 1; 14:14,1; 15:6, 2). This Malchus "was the personal servant (δοῦλος ) of the high-priest, and not one of the bailiffs or apparitors (ὑπηοέτης ) of the Sanhedrim. The high-priest intended is Caiaphas, no doubt (though Annas is called ἀρχιερεύς, in the same connection), for John, who was personally known to the former (John 18:15), is the only one of the evangelists who gives the name of Malchus.

This servant was probably stepping forward at the moment, with others, to handcuff or pinion Jesus, when the zealous Peter struck at him with his sword. The blow was undoubtedly meant to be more effective, but reached only the ear. It may be, as Stier remarks (Reden Jesu, 6:268), that the man, seeing the danger, threw his head or body to the left, so as to expose the right ear more than the other. The allegation that the writers are inconsistent with each other, because Matthew, Mark, and John say either ὠτίον or ὠτάριον (as if that meant the lappet or tip of the ear), while Luke says ο à ς , is groundless. The Greek of the New Testament age, like the modern Romaic, often made no distinction between the primitive and diminutive. In fact, Luke himself exchanges the one term for the other in this very narrative. The Savior, as his pursuers were about to seize him, asked to be left free for a moment longer (ἐᾶτε ἕως τούτου ), and that moment he used in restoring the wounded man to soundness. The ἁψάμενος τοῦ ὠτίου may indicate (which is not forbidden by ἀφεῖλεν, ἀπεκοψεν ) that the ear still adhered slightly to its place. It is noticeable that Luke, the physician, is the only one of the writers who mentions the act of healing" (Smith). "Some think Peter's name was omitted by the synoptists, lest the publication of it in his lifetime should expose him to the revenge of the unbelieving Jews, but, as the gospels were not published, this seems improbable."

International Standard Bible Encyclopedia

mal´kus ( Μάλχος , Málchos , from מלך , melekh , i.e. "counselor" or "king"): The name of the servant of the high priest Caiaphas whose right ear was smitten off by Simon Peter at the arrest of Jesus in the Garden of Gethsemane (compare Matthew 26:51; Mark 14:47; Luke 22:50; John 18:10 ). It is noteworthy that Luke "the physician" alone gives an account of the healing of the wound (Luke 22:51 ). As Jesus " touched his ear, and healed him," the ear was not entirely severed from the head. The words of Jesus, "Suffer ye thus far," may have been addressed either to the disciples, i.e. "Suffer ye that I thus far show kindness to my captors," or to those about to bind him, i.e. asking a short respite to heal Malchus. They were not addressed directly to Peter, as the Greek form is plural, whereas in Matthew 26:52; John 18:11 , where, immediately after the smiting of Malchus, Jesus does address Peter, the singular form is used; nor do the words of Jesus there refer to the healing but to the action of his disciple. A kinsman of Malchus, also a servant of the high priest, was one of those who put the questions which made Peter deny Jesus (John 18:26 ).

Kitto's Popular Cyclopedia of Biblial Literature

Mal´chus, the servant of the high-priest Caiaphas, whose right ear was cut off by Peter in the garden of Gethsemane .