ACC ~ John 18 v10

WHY WERE THE DISCIPLES ARMED?

CHRYSOSTOM: But this other point is worth inquiry: Why were they carrying swords? For it is evident that they had them, not only here, but also from replying when asked [if they had swords], “here are two.” [1] But why did Christ even allow them to have swords? … He did so to assure them that he was to be betrayed. Therefore he says to them, “Let him buy a sword,” [2] not that they should arm themselves; far from it. Rather, by this he was indicating that he was being betrayed. HOMILIES ON THE GOSPEL OF MATTHEW 84.1 [3]

[1] Lk 22:38.

[2] Lk 22:36.

[3] NPNF 1 10:501-2**.

THE GOSPEL DOES NOT PERMIT VENGEANCE

CYRIL OF ALEXANDRIA: Peter’s violence was lawful according to the Old Testament, but our Lord Jesus Christ, when he came to give us teaching superior to the Law and to reform us to his meekness of heart, rebukes those passions that are in accordance with the Law as being incompatible with the perfect accomplishment of true virtue. For perfect virtue consists not in retaliation of like for like but is rather seen in perfect forbearance. COMMENTARY ON THE GOSPEL OF JOHN 11.12. [1]

[1] LF 48:574*.

PETER DEFENDS HIS MASTER, NOT HIMSELF

CHRYSOSTOM: Peter, therefore, taking courage from his master’s voice and from what had already happened, arms himself against the assailants. “And how,” someone says, “does he who was told not to have money, not to have two coats—how does he come to possess a sword?” I think he had prepared it long before because he was afraid this very thing would happen. But you might say, “How does he, who was forbidden even to strike a blow with the hand, become a [potential] killer?” He certainly had been commanded not to defend himself, but here he did not defend himself but his master. And besides, they were not as yet perfect or complete. But if you want to see Peter endued with heavenly wisdom, you shall after this see him wounded and bearing it meekly, suffering ten thousand dreadful things and not once moved to anger. HOMILIES ON THE GOSPEL OF JOHN 83.2. [1]

[1] NPNF 1 14:308**.

JESUS HEALS AN ENEMY

CHRYSOSTOM: He therefore restored the servant’s ear and said to Peter, “All they that take the sword shall perish by the sword.” [1] And as he did at the washing of the feet, when he checked his impetuosity by a reproof, he does the same here as well. The Evangelist adds the name of the servant, because what was done was very great, not only because he healed him but because he healed one who had come against him and who shortly after would strike him, and because he prevented the hostility that would probably have been kindled against the disciples by this deed. For this reason the Evangelist has given the name: so that the people of that time might search and inquire diligently as to whether these things had really happened. And not without a cause does he mention the “right ear,” but as I think desiring to show the impetuosity of the apostle, that he almost beheaded the man. Yet Jesus not only restrains him by a threat but also calms him by other words, saying, “The cup that my Father has given me, shall I not drink it?” HOMILIES ON THE GOSPEL OF JOHN 83.2. [2]

[1] Mt 26:52.

[2] NPNF 1 14:308.

THE ULTIMATE EXAMPLE OF MERCY

GREGORY OF NAZIANZUS: We think it is an important matter to obtain penalties from those who have wronged us: an important matter, I say. … But it is far greater and more godlike to put up with injuries. For the former course of action curbs wickedness, but the latter makes people good, which is much better and more perfect than merely not being wicked. Let us consider that the great pursuit of mercifulness is set before us, and let us forgive the wrongs done to us that we also may obtain forgiveness, and let us by kindness lay up a store of kindness. LETTER 77. [1]

[1] NPNF 2 7:471.

JESUS’ COMPASSION AND FORGIVENESS

GREGORY OF NAZIANZUS: Is Jesus suddenly arrested? He reproaches indeed, but follows. And if through zeal you cut off the ear of Malchus with the sword, he will be angry and will restore it. … And if you ask for the fire of Sodom on his captors, he will not pour it forth. And if he takes a thief hanging on the cross for his crime, he will bring him into paradise through his goodness. AGAINST THE ARIANS AND ON HIMSELF, ORATION 33.14. [1]

[1] NPNF 2 7:333.

JESUS’ PATIENCE WOUNDED IN THE WOUND OF MALCHUS

TERTULLIAN: While Jesus was betrayed, he nonetheless did not approve of the avenging sword of even one disciple. And this is someone who, if he wanted to, had legions of angels who would at one word have presented themselves from the heavens. The patience of the Lord was wounded in [the wound of] Malchus. And so, too, he cursed for the time to come the works of the sword. And, by the restoration of health, made satisfaction to him whom himself had not hurt, through patience, the mother of mercy. ON PATIENCE 3. [1]

[1] ANF 3:708*; CCL 1:301.

DESTINED TO REIGN

AUGUSTINE: This is the only Evangelist who has given us the very name of this servant, as Luke is the only one who tells us that the Lord touched his ear and healed him. [1] The interpretation of Malchus is “one who is destined to reign.” What, then, is signified by the ear that was cut off in the Lord’s behalf and healed by the Lord, but the renewed hearing that has been pruned of its oldness, that it may from that point on be in the newness of the spirit and not in the oldness of the letter? [2] Who can doubt that he, who had such a thing done for him by Christ, was yet destined to reign with Christ? And his being found a servant pertains also to that oldness that generates bondage, which is Hagar. [3] But when healing came, liberty was also signified. TRACTATES ON THE GOSPEL OF JOHN 112.5. [4]

[1] See Lk 22:51.

[2] See Rom 7:6.

[3] See Gal 4:24.

[4] NPNF 1 7:417*; CCL 36:635.