Luke 22:36Meaning & Commentary from the Church Fathers

It was to forewarn them of His impending betrayal. Thus, when He said to acquire a sword, it was not for them to arm themselves literally but rather to symbolize the treachery they would face. As for the purpose of His instruction regarding supplies, He intended to teach them to be vigilant and mindful of their well-being. Initially, He had kept them sheltered under His divine protection, but now, as a mother bird nudges her chicks to fly, He instructed them to navigate their own path.

What does this imply? Does not Christ, who taught, “If any man strike thee on the right cheek, turn to him the other also” (Matthew 5:39)? He, who commanded blessings for those who speak ill, the endurance of insults, and prayers for persecutors—how does He arm the disciples with a single sword? What is the rationale behind this? If there was a real need for weapons, shouldn’t they have been provided with shields, helmets, and armor as well? Truly, if He had wished to approach the situation from a human perspective, such a command would seem absurd. Even if they had wielded numerous weapons, how could eleven men stand against the vast multitude of tribes, rulers, cities, and nations? Would they not have faltered at the sound of a galloping horse? Would they not tremble at the mere sight of an armed force, having grown accustomed to peaceful lakes and rivers? So, why does He make this statement? To highlight the machinations of the Jews and their plans to capture Him. Yet, He chose not to reveal this overtly, opting for subtlety to avoid overwhelming them once more.

Therefore, rejoice, as you will encounter hunger and need for sustenance, symbolized by ‘suma,’ and be strong, for many perils await you, hinted at by ‘sword.’ His intent is not that they should carry swords literally, but rather that He prepares them for the upheavals and challenges ahead.

To prevent future generations from thinking that the apostles contributed nothing to their faith and that all came solely from God, the Lord asserts, “No, let it not be so.” He does not wish to treat His disciples as mere tools without spirit; He expects them to employ their own efforts as well. Indeed, it is evident that the apostles, particularly Paul, excelled in various human skills (Acts 18:3; Acts 20:34), all while relying on God’s grace. Furthermore, this was beneficial for the humility of the apostles. If they had anticipated that everything would be provided by God without their own input, and if all had indeed been given, they might have become arrogant, perceiving themselves as possessing a gift beyond human capacity. Moreover, human nature could have stagnated and been corrupted had they failed to create anything on their own, merely waiting for everything to arise, as the saying goes, from the ground.

Thus the Lord advises them: from now on take ‘bags’, meaning to settle in and care for yourselves as those who will encounter hunger, and buy ‘swords’, suggesting that they should prepare for future threats and conflicts. Some interpret the purchase of swords differently, saying it refers to the impending assault on Him and the attempt to capture Him by violent men. Previously, they squabbled over who was the greatest; the Lord asserts, “This is a time for vigilance, not for disputes over honor, as danger and death are imminent. Even I, your Teacher, am destined for a shameful death. Yet this will fulfill the scripture that states, ‘And I was counted among evildoers’ (Isaiah 53:12). In signaling the impending violence, He mentioned the sword without fully disclosing it, so as not to induce undue fear, nor did He entirely conceal it to prevent them from being unprepared for sudden threats. He desired that, in retrospect, they would marvel at His foresight – recognizing how He willingly surrendered Himself to suffer for humankind's salvation, never retreating from any affliction for the sake of others. I believe the Lord spoke in this manner so that they might derive understanding and benefit from it later.

But for those without the means to prepare for the journey, and who are compelled to stay due to dire poverty, He advises selling their cloak to purchase a sword. For from that point on, the issue for all who remain in the land will not be whether they possess anything, but rather if they can survive and protect their lives. Since war will come with such overwhelming speed that nothing will be able to withstand it.

Thus, the phrase “But now, whoever has the bag, take (αρατω),” or (αρει, as many manuscripts record), is not a directive but rather a prophetic indication that the Apostles, in forgetting the Lord's gifts and the teaching of the law, would presumptively take up swords. Additionally, it is clear from various Scriptures that the imperative form is often employed in place of the prophetic, as seen in phrases like “let his sons be sires” (Psalms 108:9) and “let the devil stand at his right hand” (Psalms 108:6), among others.

To clarify that his mention of swords was for the sake of encouragement and not inciting conflict, he added, “two are sufficient.” If the intent had been to incite battle, then all should have taken up arms. He spoke in this manner because there existed among the Jews a desire for swords and violence, exemplified by James and John (Luke 9:54). Recognizing the concealed wrath of their ancestors within them, He seized the moment to reveal their hidden anger and rid them of it. With His ministry in Judea concluding, He set His sights on Jerusalem and distanced Himself from those two filled with rage, much like He had warned Judas Iscariot, saying, “Woe to that man” (Mark 14:21). Had Judas repented like Simon Peter and embraced the exhortation as those two did, he might have regained his rightful place and throne upon being liberated from this malediction. From the mention of swords by the Lord, let them acknowledge that He is aware of the day and hour of His impending sacrifice; may His followers cultivate humility, while His adversaries recognize their own aggression. Through the example of Christ willingly surrendering to death, may His disciples learn to emulate His humility and may His foes be revealed for their violence.

Many perceive the events that unfolded as unfair, yet the Lord upholds justice. He had the power to repay those who inflicted suffering upon Him but chose to offer Himself instead. Accepting the spiritual sword implies the relinquishment of worldly goods in exchange for the Word, which serves as the soul’s true garment (see Hebrews 4:12). Embracing the sword of suffering means shedding the corporeal form and, by offering oneself in sacrifice, reaping the rewards of martyrdom. This is reflected in the teachings of the Beatitudes, where the greatest blessings are promised to those who are persecuted for righteousness (see Matt. 5:10-12; Luke 6:22-23).

To aid your comprehension of His foretelling of His own sufferings, while not desiring to bewilder His disciples, He clarifies through His own actions: “This written thing must be fulfilled upon me also: and I am numbered with the wicked” (Luke 22:37). The fact that the disciples mentioned two swords may symbolize the sword of the New Testament alongside that of the Old Testament, arming us against the deceptions of the devil (Eph. 6:11). The Lord's response denotes that one who is equipped with the teachings from both Testaments is amply supplied.

The cultivation of virtues through spiritual effort is essential for a person’s journey. As the Lord instructs, one who possesses the sack, signifying spiritual knowledge, should take it, along with the purse, representing the wealth of virtues that satisfy the soul. Conversely, the one who lacks both must sell their garments to obtain a sword; this entails committing oneself to the works of virtue and skillfully battling passions and demons to achieve the peace of God. Alternatively, the Lord guides you to gain in the Word of God the proficiency that, like a sword, distinguishes between the good and the bad.

Initially, He abundantly provided for their needs to reform them. Now that this transformation has occurred, He removes the necessity and allows them to possess both sackcloth and purse, enabling their virtues to be visible and demonstrating that they act out of generosity rather than obligation. Previously, He sustained them without allowing them to lack anything due to their fragility; now, He permits them to provide for themselves, reflecting their increased resilience. This is illustrated through the concepts of sackcloth and purse. When He previously instructed them to refrain from these items, they experienced no lack, allowing them to witness His power and grace. In contrast, when He permitted them to possess such things, they felt hunger and thirst, and lacked clothing, revealing their resolve and determination.

But why did He mention: 'whoever possesses the sackcloth'? None of them had it, so this 'whoever has' implies 'whoever is able to have.' Those who do not possess are advised to sell their clothing and procure a sword. The one who lacks presently is urged to sell their garments and acquire a sword metaphorically, signifying that it is time for them to defend themselves against unprecedented trials. Yet, He did not intend for them to rely on swords, as He later instructed Peter to refrain from self-defense in that manner (Matt. 26:51-54).

This may also be interpreted in another light, with the initial remark concerning Judas, who alone bore the sackcloth, having succumbed to despair. Ultimately, he is told to take the bag, meaning he should take responsibility for himself, as he had distanced himself from Divine Providence. The second statement pertains to the other Apostles, who are instructed to sell their garments and acquire a sword, signifying that they must surrender the body and accept death in exchange."

The One who was concerned for their spiritual freedom and who, by relinquishing His own material possessions, ensured their ease of living certainly would not disregard propriety and command them to roam about without clothes. It is uncharacteristic of wisdom to exceed necessary boundaries or to encumber the soul with trivial distractions, just as it is misguided and contrary to a life of purity to deprive the body of its basic needs. Thus, it is essential to reconcile both commands and illustrate what directly arises from each, affirming that the first directive is suited for beginners in faith, while the second is for those who are perfect.

Although it may seem inappropriate to be unclothed in a literal sense, in a contemplative sense, there is not just honor but great benefit in it. Therefore, anyone defending the literal interpretation may resolve its difficulty as follows: the Lord instructed the Apostles, who were just beginning to pursue godliness, to be generous, wishing for them to focus solely on heavenly teachings. Acknowledging that property acquisition can be perilous for the novice, He allows those who have matured in faith and possess the wisdom to not be ensnared by material concerns to make use of their belongings, since they are not entangled by the allure of wealth, unlike many others. The Lord asks them, “When I sent you without purse and scrip, lacked you anything?” And now He declares, “Let him who has a purse take it, and likewise his scrip” (Luke 22:35). Initially, they were to experience the Teacher’s provision, receiving daily what was necessary for their physical needs, and not only that but also what has been previously mentioned, training them in simplicity so they could develop a lasting ability in it, gradually achieving greater success in self-control. For the greed for money has led many astray and brought Judas to betrayal, who was consumed by his love for money due to his responsibility for the funds entrusted to him (John 12:6).

However, I am perplexed by those who uphold the literal interpretation of the command, “He that hath a sword, let him take it; and he that hath no sword, let him sell his garment and buy one,” considering that the Lord consistently encourages His disciples to be peaceful and gentle. Therefore, let us examine how this command, while it refers to the physical realm and may seem impractical in a literal sense, is indeed possible and beneficial in a spiritual sense. As the Lord neared His passion, preparing for His crucifixion due to both the malice of the Jewish leaders and His own divine purpose for the sake of redemption, He spoke to prepare his disciples for a confrontation with those who would reject the truth. This battle, however, is not over trivial matters where the demeanor of the combatants is driven by anger, but one sparked by divine motivation in fervor for holiness. The Lord recognized the brazen hostility of the Jewish leaders turning against the divine teachings and hastened to quell the salvific message. Thus, He charged His disciples to abandon their previous gentleness, arming themselves with resolute words to admonish those defying the truth.

While a Christian certainly requires the appropriate attire symbolizing their faith, no less than garments contribute to the Christian’s tranquil spirit and modest demeanor; yet when contending against adversaries, weapons of the spirit are likewise necessary. Therefore, the Lord noted that during His initial commission of them as teachers to Israel, they did well to embody a peaceful spirit, thereby leading the disobedient toward compliance and drawing them to righteousness through gentleness; for a righteous life is more persuasive than a loud proclamation, presenting an undeniable reason for self-reflection and correction. Yet, as the time approaches after My ascension, when foes of the truth will assail it, every individual committed to moral integrity must set aside the quest for peace and ready themselves for the fight; for it is no contradiction to temporarily prioritize the critical over the trivial, setting aside gentleness to take on the role of a warrior. The Prophet also encourages this, saying, “Let the weak say, I am strong” (Joel 3:11). Moreover, through the prophetic scripture, “They shall beat their swords into ploughshares, and their spears into pruning hooks” (Isaiah 9:4), understood as a promise of peace, one finds the inverse applies in times of spiritual battle where it is wise to lay aside external comforts to prepare for confrontation, equipping oneself with the sword of truth and taking on the mantle of courage, even at the risk of appearing defenseless.

The necessity of this is echoed by the Prophet, who warned, “The swift shall not escape nor the strong deliver themselves; they who are bold will not save their life, nor shall the swift carry away their goods” (Amos 2:14-15), adding, “And the naked will flee in that day” (Amos 2:16). The Lord is pleased that when one sells their garment to acquire a sword, they are seen as engaging in what one might label imprudent in the flesh but wise in spirit. For, wishing that humanity align with what is beneficial, the Lord sometimes contradicts Himself in counsel, previously teaching patience and restraint while at other times advocating for assertiveness and readiness for battle, frightening enemies merely by their readiness for conflict. While one prophet commands that tools of war be transformed into agricultural implements, another soon counters with the opposite directive, instructing that such implements be repurposed into weapons. One proclaims, “Beat your swords into ploughshares…” (Isaiah 9:4), while the other instructs, “Beat your ploughshares into swords” (Joel 3:10). These commands, despite opposing in their literal sense, do not diverge in intent. One pertains to those engaging for the first time in spiritual battles, while the other encourages those who face down the foe. Hence, it is appropriate to bear clothing until the time necessitates shedding it in favor of acquiring a sword instead, as the sword symbolizes greater security than attire—the clothes adorn but do not protect, while the sword provides crucial defense to the warrior.

Yet, once one reaches maturity and ascends the heights of the mind, there is a prohibition against regression. The Lord teaches, “Let him that is on the housetop not come down to take anything out of his house” (Matthew 24:17-18). Furthermore, there are pitfalls of arrogance, with the prophetic voice rebuking those who elevate themselves without firm foundations, asking, “What ails you now that you have gone up to the rooftops?” (Isaiah 22:1). Such a summit is not a peak of virtue, grounded in reality, but an embodiment of empty pride—a treacherous elevation for anyone who claims to reside there. The foundation of truth stands firm, possessing unshakeable virtue based on humble reasoning; it is impossible to fall from this place, for the very pinnacle of this shelter is secure, with one who has climbed the spiritual heights remaining unclothed and pure. However, if anyone fails to shed such garments after emerging victorious over personal trials and does not allow the fruits of moral labor to supersede the effort of acquiring the word’s might, but insists on burdening the body with undue labor after overcoming fleshly desires, they stand to be rebuked for delaying the necessary transition from garment to sword.

This is echoed in the wisdom literature, saying, “Take away the garment… for the antagonist has passed away” (Proverbs 27:13). Because just as excessive strictness in an active life exhausts the body, a diligent commitment to divine words fosters purity far more significantly; for the mind cannot linger on temptations that threaten disruption when its focus remains steadfastly on the ultimate objective. While strict practices may tire the body, they still allow the mind to deviate towards its own appetites. However, contemplation, which engages the entire intellect, leaves no space—not even for trivial thoughts, much less for the sparks of lust—but directs itself purely towards the essential. Only uncontrolled passions can distract from the mental pleasures where the enjoyable intersects with the necessary. Understanding this, Paul rightly declares, “Bodily exercise profits little, but godliness is profitable unto all things” (1 Timothy 4:8), asserting that while physical diligence serves a temporal purpose, it cannot compare to the eternal benefits of spiritual growth. Bodily exercise will come to an end, while knowledge will flourish in perfection, transforming from partial understanding to full clarity in divine truth (1 Corinthians 13:12).

Hence, let the pursuit of bodily exercise be similarly discarded as an unnecessary garment, its labor replaced by the pursuit of the sword of piety, vital for safeguarding what we hold dear. This sword becomes an emblematic boast—not of arrogance, but a reflection of gratitude for divine assistance as written, “Thy help shall defend thee, and thy sword shall be thy praise: and your enemies shall fall beneath you” (Deuteronomy 33:29). Thus, the garment is relinquished, and likewise, the sword is acquired; the garment is forfeited to gain what was previously unattainable, remaining within our range of action, albeit its visible effectiveness is relinquished. For action, while it may not immediately fulfill its intended purpose, possesses inherent power, manifesting when necessary without obstruction, much like an artist whose prolific skill waits on the resources to engage in its craft but does not lose its essence in the interim. Why then would one who relinquished such a garment, acknowledging its worth, also attest, “I have taken off my robe; how shall I put it on?” (Song of Songs 5:3) if such a garment persists not in efficacy but retains operational capability? And why does the one selling the garment feel compelled to acquire a sword, precluding the obliteration of the former while taking on the latter?

What manner of sword is acquired? The one referred to by Christ, “I am not come to send peace but a sword” (Matthew 10:34), where the proclamation itself is the sword. Just as a knife cleaves apart what is jointed, the word of preaching separates closely-knit communities engaged in ungodliness, dismantling familial ties under the weight of disbelief, thereby fulfilling the Lord’s will that His disciples wield this sword for the ultimate purpose of human benefit.

In such a time, as dictated by worldly standards, selling one's garments to obtain a sword will become necessary; an era fraught with animosity, hostility, and hatred lies ahead, compelling you to equip your spirit accordingly. Therefore, this additional remark bears similarity to the prophetic words directed at Peter by the resurrected Saviour (John 21:18).

It is crucial to understand that the instruction to "sell your garments and buy a sword" should not be interpreted literally. The Lord did not send His apostles to promulgate His teachings through force, but rather through words and actions. He had previously instructed them not to respond to wickedness with wickedness, but to overcome it with goodness. He had forbidden them from using violence to protect Him that very night and warned them that those who resort to the sword would meet their end by the sword (Matthew 26:52). Thus, it would contradict His entire message to present a new command that implies such an approach. Therefore, the notion of buying swords must be understood as a metaphor.

The Lord equipped the Apostles with gentleness and insight for their mission to the Jews, specifically the lost sheep of Israel (Matthew 10:6), sharing the joyful news of the awaited Redeemer, the Messiah. For this mission, they needed neither provisions, additional garments, nor money, as they would rely on the hospitality of those who welcomed their message. However, the situation now differs; they are to venture to the Gentiles, who do not anticipate the coming of the Messiah and who cannot rejoice at the news of His arrival. This means they will need provisions for their journey; thus, if one lacks supplies, let them sell any spare garments to acquire the necessary food for travel. Above all, in addition to wisdom and humility, they must equip themselves with courage and endurance to withstand all forms of persecution, a strength comparable to that of a sword.

The Lord's reference to swords was not meant in a literal sense, as He responded to the Apostles’ mention of their two swords with the words: "Enough!" This indicates that the matter should not continue; it is not that two swords would suffice for their defense, but rather to stop the discussion, for they did not fully grasp His meaning. He had deeper truths to impart, which they were not ready to understand at that moment. However, when He, the Spirit of truth, comes (John 16:12, 13), He will guide them into all understanding (John 14:26).

From this point forward, you must assume responsibility for your lives; do not rely solely on me. Your circumstances will not remain as they were, whether easy or hard; you will encounter hunger, thirst, and various afflictions.” The references to the bag, purse, and sword illustrate this reality. Therefore, remain vigilant, for you will experience hunger and require sustenance, as indicated by the purse; be bold, for you will face numerous dangers, as symbolized by the sword. He conveys this message not to instruct them to carry swords literally, but to forewarn them of the wars and tribulations ahead, preparing them for all that lies ahead. They will now find themselves without their Master’s visible presence; the gospel will grow on earth through the trials and tribulations faced by its witnesses, advancing amid conflict and sacrifice, and its proclaimers must be ready for such challenges.