Luke 22:38Meaning & Commentary from the Church Fathers

And truly when they had neither shoes, nor girdle, nor staff, nor money, they never suffered the want of any thing. But when He allowed them purse and scrip, they seem to suffer hunger, and thirst, and nakedness. As if He said to them, Hitherto all things have been most richly supplied to you, but now I would have you also experience poverty, therefore I hold you no longer to the former rule, but I command you to get purse and scrip. Now God might even to the end have kept them in plenty, but for many reasons He was unwilling to do so. First that they might impute nothing to themselves, but acknowledge that every thing flowed from God; secondly, that they might learn moderation; thirdly, that they might not think too highly of themselves. For this cause while He permitted them to fall into many unlooked for evils, He relaxed the rigour of the former law, lest it should become grievous and intolerable.

His words were directed at those among the Jews who craved warfare and bloodshed, reminiscent of the fervor displayed by James and John (Luke 9:54). Aware of the hidden wrath residing within them, He seized the moment to unveil their suppressed anger and expel it from their hearts. With His ministry in Judea coming to an end, He set His face toward Jerusalem, distancing Himself from those two with fiery spirits, much like the warning He issued to Judas Iscariot, stating, “Woe to that man” (Mark 14:21). Had Judas repented like Simon Peter and embraced the counsel offered, he too would have secured his rightful place and throne upon being liberated from his curse. From the Lord’s mention of swords, may they glean that He is conscious of the moment and hour of His forthcoming betrayal, prompting His disciples to embrace humility and revealing the violent nature of His adversaries. By the example of Christ willingly surrendering to death, His followers should be inspired to reflect His humility, while His foes are brought to light for their aggression.

This reveals the dual function of the word. Others might refer to the two swords as clarity and truth; when these are united in the word, they are adequate to conquer those who resist them. The high priest symbolically laid on the word upon his garments: the manifestation and the truth (Ex. 28:30) - the manifestation for the clarification of the assertion, and the truth for the denouncement of untruth. Therefore, when Peter used the sword to sever the ear of the high priest's servant, it appears to have been done both in mystery and in name. In the early days of their ministry, the Apostles adhered to what the Law prescribed, bringing forth those who professed love for the Law to the Door, that is, to Him who proclaimed, “I am the door” (John 10:7), and employed the teaching needle to convert the slave's ear into the freedom of obedience (Deuteronomy 15:17). However, when the Jews acknowledged their unworthiness of eternal life and it became essential to turn to the Gentiles, the Apostles effectively severed their ears through the Spirit’s proclamation, deeming them unworthy of the word of freedom due to their disobedience. Declaring, “It was necessary that the word of God should first have been spoken to you” (Acts 13:46), was akin to converting the slave's ear to freedom, while the assertion, “Seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles,” was as if to completely sever their hearing. Paul echoes this sentiment, saying to the Jews, “If ye be circumcised, Christ shall profit you nothing” (Galatians 5:2). To fall from grace parallels being cut off from the word of liberation. Likewise, the Lord invites, “Go ye therefore, and teach all nations” (Matthew 28:19), signifying the severing of the Jews’ ears and the opening of the Gentiles’ ears to obedience. The Old Testament Scriptures foretold this long before, clearly prophesying that the ears of the Jews would be cut off, while the Gentiles would receive them. Even Ezekiel proclaimed to the Jewish people, “Thy nostrils and thy ears shall be cut off” (Ezekiel 23:25) because they had not accepted the fragrance of Christ’s peace, analogous to the saying, “The fragrance of your good ointment is pleasant” (Song of Songs 1:3). Once the main sensors have been removed from them, they will fail to hear the voice of the Shepherd. Isaiah also speaks of the Church of the Gentiles, declaring, “The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary” (Isaiah 50:4), thus the Lord bestowed an ear to the Gentile Church, while cutting off the ear of the Jewish Church. This is reflected in the actions of those who sold the robe and wielded the sword. Let us then examine ourselves, to see if we wear our robe righteously. Scripture notes that some are clothed by flattery, and others bind their garments with fear. Therefore, are we not, using flattery, allowing those in heresy, who ensnare the simple-minded, to don the garments of moral virtues, though they wear them insincerely, appearing as strangers, rather for the sake of maintaining favor, and transforming themselves under a guise of modesty which traps those unsuspecting souls in perdition? They may relinquish such garments under compulsion in the age to come; for they will not earn rewards for their toil but face punishment from God, who exacts vengeance upon those garbed in strange attire, as declared by the Prophet. Actions performed not for the good itself, but for ulterior motives, not only go unrewarded but also invite penalties, especially when they are crafted as a snare for the unwise. As vanity renders virtuous deeds worthless, stripping the laborer of eternal rewards, the transient accolades for burdensome tasks serve as a meager return for significant toil, being soon diminished. Similarly, manifesting a facade of piety for deception not only renders labor futile but also dangerous, deserving not just the loss of rewards but enduring and painful retribution. The Apostle admonishes some who have endured hardship in their labor, “Have you suffered so many things in vain?” (Galatians 3:4), where “in vain” signifies the loss of rewards, and “suffered” points to the expectation of torment. Yet, some ministers of the Church, who hypocritically emulate the faithful priests operating with integrity in the sanctuary, might themselves mirror this behavior. For while a veil (καταπέτασμα) differs from a covering (καταπέτασμα), the likeness in names disguises the distinction in meaning. The veil is displayed only for a time and necessity, preventing exposure to all, secured from right to left with no maintenance from above; conversely, the cover hangs down over the bindings fastened above. The latter symbolizes our undertaking virtues for the Lord, who perceives our secret actions, unveiling our deeds to Him who sees from above. Our Offering bears the cause of grief and is influenced by God’s approval, much like the veil that hangs downward. When performing acts of goodness, we act solemnly beneath this cover. But when we exhibit a façade of virtue while secretly engaging in vice, we risk projecting one image while harboring another, crafting a false appearance of honor obscuring our hidden shame, thereby misleading others into believing in our piety and virtue. Such deeds of virtue concealed in secrecy garner God’s praise, whereas those exposed await condemnation. Even if such corrupt attempts remain obscured here under a guise of piety, they will inevitably be unmasked in the age to come when their illusory glory fades and truth shines forth. Isaiah has declared, “The Lord will discover their secret parts” (Isaiah 3:18). Yet not all who practice goodness fall into the same category; some may pursue human acclaim while retaining true godliness. Therefore, let not the righteous be vilified due to the deceitful actions of others. For those who truly commit to virtue, whose deeds align with their vows, manifest the hidden truth in their visible actions, existing genuinely rather than merely appearing virtuous, deriving their worth from the One who scrutinizes the heart’s depths, rewarding based on one’s actions rather than the opinions of others. Yet, some misappropriate the genuine purpose, boasting as if their grasp of virtue stems solely from personal strength. It is indeed rare and incredibly challenging to uphold the weight of virtue without succumbing to pride, remaining humble, as one might say, leavenless; for the leavenless, even before fire, neither inflates nor loses its humble shape. The humble self-perception keeps one grounded, protecting against arrogance even while engaging in virtuous acts. Thus, the lawgiver advises them to maintain the fear of God, acting as a safeguard against unreasonable pride, serving as a holy guide in chastity. Such reminders reinforce the divine commandments, symbolizing this very principle: as the robe ignites the garment's journey, so the fear of the Lord initiates wisdom. Therefore, it must be sought at every height of virtue—since elevations often lead to deception—always reminding the soul to avoid pride, and teaching the brave that, while they may weave their own robe, it is God who bestows the wisdom to accomplish it, affirming that the true source of knowledge lies not in human effort but in divine grace. Thus, virtue becomes resplendent, being recognized as God’s handiwork, and its acquisition secured through a proper fear of the Lord, perpetually guarded by reverence toward Him. To Him be glory and dominion forever and ever. Amen!

The Lord remarked, I tell you, this Scripture must be fulfilled in Me: I am counted among the transgressors. The prophecies concerning Me are reaching their culmination. The disciples struggled to comprehend this profound message, prompting the Savior to pause. He chose a different approach to ready His disciples for the forthcoming trials and to ensure they were adequately positioned to withstand the impending tests.

Alarmed by the looming threat to their Master’s life, they mistakenly believed He was instructing them to defend Him with those swords, proudly claiming they had them for His protection. These “two swords” stood against the hostility of Jerusalem's adversaries who slandered Him, as well as the forces of Satan and hell itself.

If one were to envision the expression on the divine face of the Savior during these solemn moments, it might resemble a gentle and loving smile in response to the disciples’ declaration about their intention to protect Him with mere knives. The Lord’s reply, "Enough," resonates with a sense of understanding that he is not being comprehended, prompting him to deem further discussion unnecessary. Without revealing their lack of understanding, He concludes the conversation with a simple assertion: "enough," signaling that the matter at hand is not what they presume; the topic is beyond their grasp (cf. Theophilus).