SILVA, Renato Feitosa da.Malco’s right ear. Formosa, 2014. 34p. Monograph – Faculty Entre Rios do Piauí – FAERPI


Ancient and contemporary theorists address topics involving religious leadership. The objective of this work is to bring a critical reflection on the subject, making an analogy between the priestly ministry of Aaron and his sons in comparison with the priestly ministry exercised in the time of Jesus, thus showing the corruption of the sacred office, which continues to be corrupted until the present days. To this end, a bibliographical review of authors who deal with the subject through a qualitative and comparative approach to the proposed topic is necessary. The work is divided into four sessions arranged as follows: Chapter one makes an analogy between the Levitical priesthood exercised by Aaron and his sons and the Levitical priesthood exercised in the time of Jesus; the second chapter substantiates the proposed thesis based on the books of Leviticus and the Gospel of John, and the third chapter discusses the religious groups of Jews who were contemporary to Jesus. It can be concluded from then on that during Jesus’ period the Levitical priesthood was completely corrupted, the priests were unable to hear the voice of God nor recognize that the messianic prophecy was being fulfilled before their eyes, on the contrary, they identified the son of God as a criminal, troublemaker, blasphemer, glutton and sinner, which is why he was taken to a popular jury and sentenced to Cruz’s death. This work ends by questioning that if the son of God came to earth again, the majority of contemporary religious leaders, equally corrupt as the priests of Jesus’ time, would also condemn him to death to the detriment of their interests and thirst for power.

KEYWORDS: Levitical Priesthood, Aaron, Malchus, Peter, Jesus.


Even though several scholars of the Holy Bible emphatically state that there is no compatibility or relationship between the text of Leviticus 8:24 “And he commanded Aaron’s sons to come near: he put the blood on the tip of their right ear, on the thumb of their right hand, and on the hallux of their right foot; and he spilled the rest of the blood all around the altar” and that of John 18:10 “. Then Simon Peter, who had a sword, drew it, and struck the high priest’s servant, cutting off his right ear. And the servant’s name was Malchus.” The first deals with the legislator Moses sprinkling the blood of the lamb of consecration on the tip of the right ear of Aaron’s sons, and the New Testament text talks about the moment when Simon Peter, disciple of Jesus, draws his sword and strikes a blow. struck the high priest’s servant, cutting off his right ear.

Biblical references that can also be found in Matthew 26:51 and in the Gospel of Luke 22:49-50. However, the writer of the Gospel according to John makes a point of giving special emphasis to this incident, even portraying the name of the high priest’s servant: “and the name of the servant of the high priest was Malchus.”

Although there is an undeniable chronological distance between the true testament narrative and what occurred in the new testament involving Kefa, Malco and Yeshua, as described in Yochanan 18:10, not to mention that the text of Leviticus when dealing with the anointing and consecration of Aaron and his sons to serve as priests was an ordinance given by God to Moses, God himself chose them and appointed them to exercise this office, according to the order issued through the ministry of Moses.


We can see this designation recorded in the Pentateuch, as cited in the sacred text in Exodus 28:1 which says: “ Then you will call your brother Aaron and his sons with him from among the children of Israel, to administer the priestly office, namely: Aaron and his sons Nadab, Abiu, Eleazar and Ithamar.”

We can see in this sacred record that God himself from the high heavens chose these people and assigned them to this specific office, and God himself is emphatic in giving guidelines on how they should behave, dress and exercise their priestly functions. The rule is clear, for the title of Exodus 28 is: “God Chooses Aaron and His Sons as Priests.” God chose.

Related to this fact, yes, we must take into consideration that there is a notable incompatibility between the texts of Leviticus 8:24 and John 18:10, as the criterion expressed in the first differs completely from what occurred in the second.

Malchus, was a servant of the high priest, the question is: how did Caiaphas, or even Annas, his father-in-law, arrive at this office? who had chosen them? How much did they pay to get to this role? It is clear that the Holy Bible guides us to submit ourselves to the constituted authorities and we, as servants of the Lord, cannot be silent on this issue, because as pious servants of our Lord and Savior Jesus Christ we must be subject and obedient to authorities – in society , family, church and work, as the Holy Scriptures admonish us in Titus 3:1 “ Remind everyone to submit to rulers and authorities, be obedient, be withoutready to do everything that is good” e1 Peter 2:13 «Because of Sirsubject themselves to all authority constituted among men; be to the king, as supreme authority”; among several other biblical guidelines regarding subjection to authorities.

It is worth highlighting that, when mentioning the names of Caiaphas and Annas, it is due to the fact that they were the main religious figures among the Jews at the time of Jesus’ earthly ministry, and, although Caiaphas was the high priest, at the time of his passion of Christ, Annas, the former high priest, exercised greater influence and authority. Both Caiaphas and Annas committed absurd and inadmissible discrepancies and nonsense, attitudes that are devoid of and incompatible with the priestly function, because, even though the high priest, as a human being, is surrounded by weaknesses, it is inadmissible for him as a representative of men together with God, put to death a righteous, upright man and messenger of peace in times of conflict.

Another aggravating factor that reveals the bad behavior of the aforementioned priests is that they conspired to make Jesus’ death the most humiliating and cruel. These priests, together with the Romans, took Jesus to the height of pain and humiliation.

In Acts of the Apostles 4:6 these same priests were present threatening Peter and John, with the intention of making these illiterate men, but full of the Holy Spirit, no longer speak the name of Jesus to any man, however, like Peter and John they refused to obey such orders. The enemies of Christ, enemies of the Gospel, threatened them even more, but finding no reason to punish them, they let them go, as Luke states: “ but they threatened them more and, finding no reason to punish them, they let them go because of the people, because everyone glorified God for what had happened.” (Acts 4:21).

Thus we see that there is a difference between the priesthood of Aaron and his sons and the priesthood of Caiaphas and Annas. There is, without a shadow of a doubt, an incompatibility between the texts of John 18:10 and Leviticus 8:24, in the literal and theological sense, but ideological possibilities cannot be ruled out.

3.1. The anointing of Aaron and his sons

First, oil was poured over Aaron’s head. This symbolized the action of the Holy Spirit. The gifts and divine influence are indispensable to the exercise of the ministry. The lamb of the burnt offering served to show that the priests dedicated themselves entirely to the service of God. The peace offering, the ram of consecrations, hinted at the gratitude that the priests felt upon entering the service of God. The blood of the consecration lamb was placed on the tip of Aaron’s right ear, on the thumb of his right hand and on the big toe of his right foot. So your ears should be attentive to the voice of the Lord, your hands ready to do divine work and your feet ready to run in the service of the Celestial King. That is, your entire being should be “under the blood” and consecrated to the work of God.

In the case of Malchus, a servant of the high priest who was injured by Jesus’ disciple, called Peter, who cut off his right ear, it is likely that he was a Jew and a descendant of the tribe of Levi, since the Levites were the priests’ assistants. The Levites assisted the priests in their duties and also transported the tabernacle, taking care of it. Certainly in Jesus’ time, the priests preserved these formalities and for this reason it is certain that Malchus was a Levite and certainly as a priestly servant, he aspired to one day exercise this office.

Upon obtaining the order to go out and arrest Jesus, it is likely that Malchus made an effort to fulfill his mission delegated by the high priest, however, as we well know that priests in past times were in a position to serve as mediators between the people and God and that the priest should always be ready and attentive to the service and obedience to God. What we see is a Malco who is committed to executing a completely wrong order. Malco sets out in his eagerness to fulfill an order delegated by the one he served with the intention of becoming a likely candidate for priest, he leaves with the aim of pleasing man and not God.

It is inconceivable the idea of ​​someone who is at the service of God condoning the wrong attitudes and actions of people who want to demonstrate a profile of religiosity, however, in the worst possible way, as was the case with the high priest at the time of the incident involving Pedro, Malco and Jesus.

It is perhaps true that the high priest’s servant had no idea that when he went out to carry out the order to arrest the master Jesus, he would be going out to arrest a righteous man, a holy man who had never committed any deceit. This Jesus that the officials of the chief priests went out to arrest made it very clear in his actions, in his way of being, in his conduct, that he only wanted the best for those people. Jesus gave himself so much in love and compassion towards his neighbor that he gave his own life for humanity.

Jesus was so compassionate and concerned about the well-being of people (including Malchus, the high priest’s servant) that when Peter injured the ear of Malchus who was sent to arrest Jesus, it was this same Jesus who healed him, according to the text. sacred, written in the Gospel of Jesus Christ according to Luke 22:50-51 says that Jesus touching his ear healed him.

Malco could never deny or forget this great event that had undoubtedly been witnessed by a considerable number of people. Jesus’ miraculous hands touched him and his right ear, which moments ago had been cut off by Peter, was now healed by the touch of Jesus’ hands.

However, leaving now the critical side of the issue cataloged here, following the narrative of the facts, this from the perspective of a large majority of people with notable theological knowledge.

3.2. About the servant of the sumo…