This is a study of Jesus urging His disciples to buy a sword. It has a variety of interpretations dealt with in this study. It is a problem passage and many commentaries just ignore that it exists.

1. JESUS WAS URGING HIS MEN TO GET ARMED
EDITED BY GLENN PEASE
LUKE 22:35-38 35ThenJesus askedthem, "WhenI
sent you without purse, bag or sandals,did you lack
anything?" "Nothing,"they answered. 36He saidto
them, "But now if you have a purse, take it, and also a
bag; and if you don't have a sword, sell your cloakand
buy one. 37It is written: 'And he was numbered with
the transgressors';and I tell you that this must be
fulfilledin me. Yes, what is written about me is
reaching its fulfillment."38Thedisciples said, "See,
LORD, here are two swords." "That's enough!" he
replied.
BIBLEHUB RESOURCES
Misunderstanding Christ
Luke 22:35-38
W. Clarkson

2. There is no teacherwho has been so wellbeard, and none that has been so
much honored and obeyed, as Jesus Christ. Yet there can have been few who
have been so much misunderstood as he has been. We have our attention
drawn by the text to -
I. CONTEMPORARYMISUNDERSTANDING.
1. By the apostles themselves.
(1) On this occasiontheir Lord wished to intimate to them, in strong and
forcible language, that to whateverperils and straits they had been exposed
before, the time was now at hand when, he himself being takenfrom their side
and the saddestforeshadowings being fulfilled, they would be subjectedto far
severertrials, and would be (in a sense)castontheir own defences. The
apostles, mistaking his meaning, put a literal interpretation on his words, and
produced a couple of swords, as perhaps meeting the emergency!
(2) On a previous occasion(Matthew 16:5-8)the Lord warned them against
"the leavenof the Pharisees;" and they supposedhim to refer to their neglect
in forgetting the bread!
(3) They completelyfailed to apprehend his meaning when he foretold his own
sufferings and death (Luke 18:31-34).
2. By his disciples generally.
(1) They could not comprehend what he meant by "eating his flesh and
drinking his blood (John 6:60).

3. (2) They completelymisunderstood the end he had in view, the characterof
that "kingdomof heaven" of which he spoke so much.
(3) They did not enter into the greatredeeming purpose for which he came.
3. By his enemies.
(1) In so small a matter as his saying recordedin John 2:19;
(2) in so greata matter as that recordedin John 18:37.
II. SUBSEQUENTMISUNDERSTANDING. In how many ways has the
Church of Christ, since apostolic days, misunderstood its Lord! It has done so
in regard to the meaning of particular words;and in regard to the greatend
he had in view (the nature of his kingdom); and in regard to the means and
methods he would have his friends employ. How pitifully and how painfully
has it misunderstood him when it has interpreted his reference to the swordof
the text (ver. 36), and his use of the word "compel" (Luke 14:23)as justifying
every conceivable cruelty in the furtherance of his cause!
III. MODERN MISUNDERSTANDING. Judging from what we know has
been, we conclude that it is likely enoughthat we also misunderstand our
Master.

4. 1. We may fail to reachthe true significance ofhis words; we may find out,
further on, that they have anotherand a larger meaning than that we have
been ascribing to them.
2. We may mistake his will as to the object we should work for, or as to the
right and the wise methods we should adopt to secure our end.
3. We may be wrong in our judgment of what Christ is doing with ourselves
and with our life; we may misread his Divine purpose concerning us. There
are three principles which we shall do wellto keepin mind in our endeavorto
understand the Divine Teacher. The thought of Christ is
(1) profound rather than superficial:
(2) spiritual rather than sensuous;
(3) comprehensive and far-seeing (reaching through time to immortality)
rather than narrow and time-bounded. - C
Biblical Illustrator
Both to prison and to death.
Luke 22:33
Religious emotion
J. H. Newman, D. D.

5. That violent impulse is not the same as a firm determination — that men may
have their religious feelings roused, without being on that accountat all the
more likely to obey God in practice, rather the less likely. As a generalrule,
the more religious men become, the calmerthey become;and at all times the
religious principle, viewed by itself, is calm, sober, and deliberate. Let us
review some of the accidentalcircumstances I speak of.
1. The natural tempers of men vary very much. Some men have ardent
imaginations and strong feelings;and adopt, as a matter of course, a
vehement mode of expressing themselves. No doubt it is impossible to make all
men think and feel alike. Suchmen of course may possessdeep-rooted
principle. All I would maintain is, that their ardour does not of itself make
their faith deeper and more genuine; that they must not think themselves
better than others on accountof it; that they must be aware ofconsidering it a
proof of their realearnestness,insteadof narrowly searching into their
conduct for the satisfactoryfruits of faith.
2. Next, there are, besides, particular occasionson which excited feeling is
natural, and even commendable; but not for its own sake, but on accountof
the peculiar circumstances under which it occurs. Forinstance, it is natural
for a man to feelespecialremorse athis sins when he first begins to think of
religion; he ought to feel bitter sorrow and keenrepentance. But all such
emotion evidently is not the higheststate of a Christian's mind; it is but the
first stirring of grace in him. A sinner, indeed, can do no better; bat in
proportion as he learns more of the powerof true religion, such agitationwill
wearaway. The womanwho had been a sinner, when she came behind our
Lord wept much, and washedHis feet with tears. It was well done in her; she
did what she could; and was honoured with our Saviour's praise. Yet it is
clearthis was not a permanent state of mind. It was but the first step in
religion, and would doubtless wearaway. It was but the accidentof a season.
Had her faith no deeper rootthan this emotion, it would soonhave come to an
end, as Peter's zeal.

6. 3. And further, the accidents oflife will occasionallyagitate us — affliction
and the pain; bad news; though here, too, the Psalmistdescribes the higher
excellence ofmind, viz., the calm confidence of the believer, who "will not be
afraid of any evil tidings, for his heart standeth fast, and believeth in the
Lord." In times of distress religious men will speak more openly on the
subject of religion, and lay bare their feelings;at other times they will conceal
them. They are neither better nor worse for so doing. Now all this may be
illustrated from Scripture. We find the same prayers offered, and the same
resolutions expressedby goodmen, sometimes in a calm way, sometimes with
more ardour. Observe how calm Job is in his resignation:"The Lord gave,
and the Lord hath taken away;blessedbe the name of the Lord." And on the
other hand, how calmly that same apostle expresses his assurance ofsalvation
at the close ofhis life, who, during the struggle, was accidentallyagitated:—
"I am now ready to be offered.... I have kept the faith. Henceforth there is
laid up for me a crown of righteousness."Theseremarks may suffice to show
the relationwhich excited feelings bearto true religious principle. They arc
sometimes natural, sometimes suitable; but they are not religion itself. They
come and go. They will gradually lose their place within us as our obedience
becomes confirmed — partly because those men are kept in perfect peace, and
shelteredfrom all agitating feelings, whose minds are stayedon God; partly
because these feelings themselves are fixed into habits by the powerof faith,
and instead of coming and going, and agitating the mind from their
suddenness, they are permanently retained so far as there is anything goodin
them, and give a deeper colourand a more energetic expressionto the
Christian character. Now, it will be observed, that in these remarks I have
takenfor granted, as not needing proof, that the highestChristian temper is
free from all vehement and tumultuous feeling. But, if we wish some evidence
of this, let us turn to our Great Pattern, Jesus Christ, and examine what was
the characterofthat perfect holiness which He alone of all men ever
displayed. And can we find anywhere such calmness and simplicity as marked
His devotion and His obedience? Whendoes He ever speak with fervour or
vehemence? Considerthe prayer He gave us; and this is the more to the
purpose, for the very reasonthat He has given it as a model for our worship.
How plain and unadorned is it! How few are the words of it! How grave and
solemn the petitions? What an entire absence oftumult and feverish emotion!

7. To conclude: Let us take warning from St. Peter's fall. Let us not promise
much; let us not talk much of ourselves;let us not be high-minded, nor
encourage ourselvesin impetuous bold language in religion.
(J. H. Newman, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(36) He that hath a purse, let him take it.—The word for “purse” is the same
as in Luke 10:4, where see Note. On“scrip,” see Note on Matthew 10:10. If the
words had stopped short of the “sword,” we could have receivedtheir literal
meaning without difficulty. They would have seemedto counselthe prudence
which provides for want, instead of a simple trust, as before, in the providence
of God, and so would have sanctionedall equitable forms of Church
organisationand endowment. The mention of the “sword,” however,
introduces a new elementof thought. Our Lord’s words to Peter (Matthew
26:52)show that the disciples were not meant to use it in His defence. It is not
likely that He would teachthem to use it in their own, as they preached the
gospelof the Kingdom. True teachers felt afterwards that the weapons of their
warfare were not carnal(2Corinthians 10:4). What follows supplies a
probable explanation. The Masterknew that two of the disciples (Peter and
another) had brought swords with them, and with that acceptanceofthe
thoughts of others which we have so often traced, He sadly, and yet, as it were,
with the gentle sympathy with which a man speaks to those who are children
in age or character, conveyedHis warnings in the form which met their fears
and hopes. If they meant to trust in swords, a time was coming when they
would sorely need them.

8. Matthew Henry's Concise Commentary
22:21-38 How unbecoming is the worldly ambition of being the greatest, to the
characterof a followerof Jesus, who took upon him the form of a servant, and
humbled himself to the death of the cross!In the way to eternal happiness, we
must expect to be assaultedand sifted by Satan. If he cannot destroy, he will
try to disgrace ordistress us. Nothing more certainly forebodes a fall, in a
professedfollowerof Christ, than self-confidence, withdisregard to warnings,
and contempt of danger. Unless we watchand pray always, we may be drawn
in the course of the day into those sins which we were in the morning most
resolvedagainst. If believers were left to themselves, they would fall; but they
are kept by the power of God, and the prayer of Christ. Our Lord gave notice
of a very greatchange of circumstances now approaching. The disciples must
not expectthat their friends would be kind to them as they had been.
Therefore, he that has a purse, let him take it, for he may need it. They must
now expectthat their enemies would be more fierce than they had been, and
they would need weapons. At the time the apostles understoodChrist to mean
real weapons, but he spake only of the weapons of the spiritual warfare. The
swordof the Spirit is the sword with which the disciples of Christ must
furnish themselves.
Barnes'Notes on the Bible
But now - The Saviour says the times are changed. "Before,"he sentthem out
only for a little time. They were in their own country. Their journeys would be
short, and there was no need that they should make preparation for a long
absence, orfor encountering greatdangers. But "now" they were to go into
the wide world, among strangers, trials, dangers, and wants. And as the time
was near; as he was about to die; as these dangers pressedon, it was proper
that they should make provision for what was before them.
A purse - See the notes at Matthew 10:9. He intimates that they should "now"
take money, as it would be necessaryto provide for their wants in traveling.
Scrip - See the notes at Matthew 10:10.

9. And he that hath no sword - There has been much difficulty in understanding
why Jesus directedhis disciples to arm themselves, as if it was his purpose to
make a defense. It is certain that the spirit of his religion is againstthe use of
the sword, and that it was not his purpose to defend himself againstJudas.
But it should be remembered that these directions about the purse, the scrip,
and the sword were not made with reference to his "being taken" in the
garden, but with reference "to their future life." The time of the trial in
Gethsemane was just at hand; nor was there "time" then, if no other reason
existed, to go and make the purchase. It altogetherrefers to their future life.
They were going into the midst of dangers. The country was infestedwith
robbers and wild beasts. It was customaryto go armed. He tells them of those
dangers - of the necessityof being prepared in the usual way to meet them.
This, then, is not to be consideredas a specific, positive "command" to
procure a sword, but an intimation that greatdangers were before them; that
their manner of life would be changed, and that they would need the
provisions "appropriate to that kind of life." The "common" preparation for
that manner of life consistedin money, provisions, and arms; and he foretells
them of that manner of life by giving them directions commonly understood to
be appropriate to it. It amounts, then, to a "prediction" that they would soon
leave the places which they had been accustomedto, and go into scenes of
poverty, want, and danger, where they would feel the necessityof money,
provisions, and the means of defense. All, therefore, that the passage justifies
is:
1. That it is proper for people to provide beforehand for their wants, and for
ministers and missionaries as wellas any others.
2. That self-defense is lawful.

10. Men encompassedwith danger may lawfully "defend" their lives. It does not
prove that it is lawful to make "offensive" waron a nation or an individual.
Let him sell his garment - His "mantle" or his outer garment. See the notes at
Matthew 5:40. The meaning is, let him procure one at any expense, even if he
is obliged to sell his clothes for it intimating that the dangerwould be very
greatand pressing.
Jamieson-Fausset-BrownBible Commentary
35-38. But now—thatyou are going forth not as before on a temporary
mission, provided for without purse or scrip, but into scenes ofcontinued and
severe trial, your methods must be different; for purse and scrip will now be
needed for support, and the usual means of defense.
Matthew Poole's Commentary
See Poole on"Luke 22:35"
Gill's Exposition of the Entire Bible
Then said he unto them,.... That is, Jesus saidunto them, as the Persic version
expresses it:
but now he that hath a purse let him take it, and likewise his scrip; signifying
hereby, that from this time forward, immediately after his departure from
them, after his death, resurrection, and ascension, whenthey should be sent
into all the world to preach the Gospel, it would be otherwise with them than
before; that they should be reduced to greatpenury and distress, should
neither have food, nor money to buy any with; and that they should suffer
hunger, and thirst, and nakedness, andhave no certain dwellingplace, as was
their case;see 1 Corinthians 4:11 and that they would not be received, and
entertained in the manner they had been; and therefore it would be advisable,
if they had any provisions, to take them with them in their scrips; or if they

11. had any money, to carry it with them in their purses;for glad would they be
to provide themselves with necessariesatany rate:
and he that hath no sword; the word "sword" is not in this clause, but in the
next; it is only in the original, "he that hath not"; which, at first sight; looks
as if the sense was, he that hath not a purse, or a scrip, to sell, and buy a
swordwith, let him sell his garment, and buy one: but, as De Dieu observes,
the phrase, "he that hath not", is the same with "he that has nothing"; who is
a poor man, and has no money to buy a sword with, let him part with his
garment, which rich men, who had money, had no need to do; though the
Syriac, Persic, and Arabic versions put the word sword, in both clauses;
he that hath no sword, let him sellhis garment and buy a sword;that is, if he
could get one no other way. Christ here uses the common dialectof the nation,
as Dr. Lightfoot observes. So onthe feastof dedication of the temple,
"if a man had not any thing to eat, but what he had by alms, he must beg, or ,
"sellhis garment", and take oil, and lamps, and light them (u).''
These words of Christ are not to be understood literally, that he would have
his disciples furnish themselves with swords at any rate, since he would never
have said, as he afterwards does, that two were sufficient; which could not be
enough for eleven men; or have forbid Peterthe use of one, as he did in a very
little time after this: but his meaning is, that whereverthey came, and a door
was opened for the preaching of the Gospel, they would have many
adversaries, andthese powerful, and would be used with greatviolence, and
be followedwith rage and persecution;so that they might seemto stand in
need of swords to defend them: the phrase is expressive of the danger they
would be exposedto, and of their need of protection; and therefore it was
wrong in them to be disputing and quarrelling about superiority, or looking

12. out for, and expecting temporal pomp and grandeur, when this would be their
forlorn, destitute, and afflicted condition; and they would quickly see the
affliction and distress begin in himself. In "seven" ancientcopies of Beza's, it
is read in the future tense, "he shall take, he shall sell, he shall buy".
(u) Maimon. Hilch. Megilla Uchanucha, c. 4. sect. 12.
Geneva Study Bible
{m} Then said he unto them, But now, he that hath a purse, let him take it,
and likewise his scrip: and he that hath no sword, let him sell his garment, and
buy one.
(m) He says all this using an allegory, as if he said, O my friends and fellow
soldiers, you have lived until now in relative peace:but now there is at hand a
most severe battle to be fought, and you must therefore lay all other things
aside and think about dressing yourselves in armour. And what this armour
is, is shownby his own example, when he prayed afterward in the gardenand
reproved Peterfor striking with the sword.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Luke 22:36. ἀλλὰ νῦν, but now, suggesting anemphatic contrastbetweenpast
and present, or near future.—ἀράτω, lift it: if he has a purse let him carry it,
it will be needed, either to buy a swordor, more generally, to provide for
himself; he is going now not on a peacefulmission in connectionwith which he
may expectfriendly reception and hospitality, but on a campaignin an
enemy’s country.—ὁ μὴ ἔχων, he who has not; either purse and scrip, or, with
reference to what follows, he who hath not already such a thing as a sword let
him by all means get one.—πωλησάτωτὸ ἱμάτιον, lethim sell his upper
garment, howeverindispensable for clothing by day and by night. A sword the

13. one thing needful. This is a realistic speechtrue to the manner of Jesus and,
what is rare in Lk., given without toning down, a genuine logionwithout
doubt.
Cambridge Bible for Schools andColleges
36. But now] This was an intimation of their totally changedrelation to the
world. There was no spontaneous hospitality, no peacefulacceptance,no
honoured security, to be lookedfor now.
he that hath no sword, let him sellhis garment, and buy one] Rather, lie that
hath not (either purse or scrip to buy a swordwith), let him, &c. Of course the
expressionwas not meant to be takenwith unintelligent literalness. It was in
accordancewith that kind metaphoricalmethod of expressionwhich our
blessedLord adopted that His words might never be forgotten. It was to warn
them of days of hatred and opposition in which self-defence might become a
daily necessity, though not aggression. To infer that the latter is implied has
been one of the fatal errors which arise from attributing infallibility to wrong
inferences from a superstitious letter-worship.
Bengel's Gnomen
Luke 22:36. [Ἀλλὰ νῦν, but now) When Jesus (the Master)committed Himself
as an evil-doer to the hands of men, it was not suitable (seasonable)to supply
the disciples with an extraordinary safeguardagainstthe world. Forthat very
reasonHe permits them to avail themselves of the ordinary helps which
minister to the supply of food and to self-defence:and accordinglyHe informs
them of the fact at this time, which was exactlythe right time fur doing so.—
V. g.]—πήραν, wallet)viz. He that hath a wallet, let him take it. That is to say,
no one will be a friend to you, many will be enemies.—ὁ μὴ ἔχων) He who hath
not, viz. money [not as Engl. Vers. “He who hath no sword”], wherewithto
buy.—τὸ ἱμάτιον, garment) which is more necessarythan a purse.—ἀγοράσει,
shall buy) See Appar. Crit. Ed. ii. on this passage.[241]The Consequentis put
for the Antecedent. That is to say, Ye shall find men at the present time, not

14. only not inclined to conferbenefits on you, but altogetherhostile in their
behaviour towards you. It was for this reasonthat the Apostles, from this time
even up to the day of Pentecost, keptthemselves not only as private
indivduals, but sometimes shut up in their respective homes: John 16:32 [“Ye
shall be scatteredevery one to his own”]; Luke 19:27; Luke 20:10;Luke 20:19
[“The doors were shut, where the disciples were assembled, for fear of the
Jews”].—[μάχαιραν, a sword)not that they might kill any one, but that they
might restrain the swordof others.—V. g.]
[241]D reads ἄρει—πωλήσαι—ἀγοράσει (so d); but ABQ Orig. and Rec. Text,
ἀράτω—πωλησάτω—ἀγορασάτω:abc, “tollat, vendat, emat.”—E. and T.
Vincent's Word Studies
He that hath no sword, etc
But swordis not governedby hath. It is too far off in the sentence. The
meaning is, he that hath not purse or scrip (and is therefore penniless), let him
sell his garment and buy a sword. So Wyc.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Luke 22:36 And He said to them, "But now, whoeverhas a money belt is to
take it along, likewise also a bag, and whoeverhas no swordis to sellhis coat
and buy one.

15. KJV Luke 22:36 Then saidhe unto them, But now, he that hath a purse, let
him take it, and likewise his scrip: and he that hath no sword, let him sellhis
garment, and buy one.
But now, Mt 10:22-25;John 15:20; 16:33;1 Thessalonians2:14,15;3:4; 1 Pe
4:1
Luke 22 Resources - Multiple Sermons and Commentaries
JESUS ISSUES AN
"ABOUT FACE"!
About face is a military term used as a drill command in which a unit or
soldier makes a 180-degreeturn and figuratively signifies a reversalof
direction in regard to attitude, behavior, or point of view.
And He said to them, "But now" - (alla nun = an emphatic contrast) The
previous passagedescribe "then," but now is a different time! This term of
contrastintroduces an radical reversalof Jesus'marching orders regarding
their future evangelistic campaigns.Difficult days lie ahead. After His
crucifixion everything would change!Jesus'arrestand crucifixion would
trigger opposition, rejectionand even overt persecutionof His disciples. Now
they would need to put in place things He had stated earlierlike "Count the
cost!" (cf Lk 14:28+). Jesus had hinted at what the future held when He said
"Go;behold, I send you out as lambs in the midst of wolves." (Lk 10:3).
Why the radicalchange? ClearlyJesus was with them in the past and was still
generallypopular because ofHis miracles and His healing. Soon, Jesus would
no longer be with them. The past was their time of "training," but now they
were to put into practice what they had learned. Luke does not describe the

16. critical provision they would have which the did not have in the past and that
provision of course was the empowering Holy Spirit (cf Acts 1:8+).
MacArthur explains "having rejectedChrist, the nation would no longer
welcome His disciples. Instead, they would be hated and persecuted—justas
Jesus had warned them (Lk 9:23-24;Lk 12:11-12;Lk 14:26-33;cf. Mt. 5:10;
Jn 15:18-25;16:1-4, 33;2 Ti 3:12)."
Whoeverhas a money belt is to take it along, likewise also a bag - From now
on the disciples would need to take their own supplies.
And whoeverhas no sword is to sellhis coatand buy one - This is a surprising
instruction considering Jesus non-confrontationalteaching (e.g., Jn 18:36, Mt
5:44, Mt 5:39). As noted most commentaries see this allusion to a swordas
figurative, especially in view of the factthat a few verses laterHe rebukes
Peterfor using a swordto defend himself (Mt. 26:52). Furthermore Jesus
consistentlytaught a non-confrontationalresponse to those one's opponents
(cf Jn 18:36, Mt 5:39, Mt 5:44, Lk 6:35-36;Lk 22:52)A minority see the
swordass literal (eg, Lenski, Plummer, Liefeld)
Gilbrant - In medieval times it was wrongfully interpreted (along with the
"compel" of Lk 14:23) to mean it was justifiable to use even cruel means to
advance the gospel.
MacArthur on buying a sword - The reference is figurative, and not to an
actualsword. When Peterattackedthe high priest’s slave with a sword, Jesus
said, “Stop!No more of this” (Lk 22:51). Nor is there any recordin Acts of the
apostles using force to defend themselves. (Ibid)
Constable - Probably Jesus usedthe purse, bag, and swordmetaphorically
rather than literally to symbolize the disciples'personalresources. Apparently
Jesus wantedHis disciples to arm themselves with personalpreparedness

17. including dependence on God and His Word for the impending crisis. He was
calling them to be ready for hardship and self-sacrifice
Wiersbe - Our Lord's counselin Luke 22:35-38 was notfully understood by
the disciples, because theyinterpreted what He said quite literally. Peter's use
of the swordin the Garden is evidence of this (Luke 22:49-51). (Ibid)
TRUST GOD AND KEEP YOUR POWDER DRY- That dusty piece of
wisdom, dating from the Revolutionary Warera, says that believers should do
whateverthey reasonablycan to fend for themselves, and then place their
faith in God. Jesus gave similar advice to the disciples (Lk 22:35-36). Once
before he had sentthem out to preach, telling them not to worry about
pedestrian things like a change of clothes or money with which to buy food.
And that trip had workedout just fine, as the disciples well remembered. But
now—with his death looming just over the horizon—now it was time to think
of more pragmatic concerns. Are you facing a significantdecisionor even a
crisis? Do whateveryou can legally, morally, and ethically to prepare
yourself, and then trust God's gracious provisionfor you. (Life Application
Bible Commentary – Luke)
Luke 22:37 "ForI tell you that this which is written must be fulfilled in Me,
'AND HE WAS NUMBERED WITHTRANSGRESSORS';for that which
refers to Me has its fulfillment."
KJV Luke 22:37 For I say unto you, that this that is written must yet be
accomplishedin me, And he was reckonedamong the transgressors:for the
things concerning me have an end.
this which is written must be fulfilled in Me Luke 22:22; 18:31;24:44-46;Mt
26:54-56;John 10:35; 19:28-30;Acts 13:27-29
AND HE WAS NUMBERED WITHTRANSGRESSORSLuke 23:32;Isaiah
53:12+;Mark 15:27,28;2 Cor 5:21; Galatians 3:13

18. Luke 22 Resources - Multiple Sermons and Commentaries
JESUS NUMBERED WITH
THE TRANSGRESSORS
With this verse Dr Luke "closes the door" on the Upper Roomdiscourse after
which he moves to the Mount of Olives for the next "act" in God's grand
drama of redemption.
For - Term of explanation. What is Jesus explaining? He is explaining that the
reversalof public opinion from adulation to antagonismdid not come as a
surprise to Him but was predicted and is why He had just instructed them to
be prepared for a major change in the reactionto their future ministries.
I tell you that this which is written must be fulfilled in Me - This speaks of
God's plan of redemption which must be fulfilled.
Must (1163)(dei)which expresses the necessityand inevitability of this event.
God said it and setit in motion and that settles it whether we believe it or not!
It must happen just as He has decreed.
AND HE WAS NUMBERED WITHTRANSGRESSORS - Remember "all
caps" in the NAS signifies a direct OT quote, in this case from a phrase in
Isaiah53:12+. What this verse does NOT mean is that Jesus was crucified
betweentwo convictedtransgressors. Ofcourse He was but that is not the
meaning of this phrase. The point is that Jesus is using this prophetic passage
to explain to the disciples that though He was innocent, His enemies would
treat Him as a criminal ("transgressor")and crucify Him as a criminal. The
disciples would have a difficult time accepting or understanding what the

19. Jewishleaders would soontreat Jesus as a criminal. So Jesus tells them this
has to happen to fulfill what was prophesied about Him in Isaiah.
Isaiah53:12 (commentary) Therefore, I will allot Him a portion with the
great, And He will divide the booty with the strong;Because He poured out
Himself to death, And was numbered with the transgressors;Yet He Himself
bore the sin of many, And interceded for the transgressors.
What an amazing paradox in this Isaiahpassage forJesus Who was
"separatedfrom sinners" (Hebrews 7:26+), to be regarded as a transgressor!
(cf Mt 9:3, 26:65, Mk 14:64, Jn 10:33, Jn 18:30)
Was numbered (regarded)(3049)(logizomaifrom lógos = reason, word,
account)refers to a process ofcarefulstudy or reasoning which results in the
arriving at a conclusion. Wow!The Jewishreligious leaders did a careful
study of Jesus and concluded He should be regardedas a transgressorof the
Law, thus fulfilling Isaiah's prophecy!
Transgressors(lawless)(459)(anomosfrom a = without + nomos = law; see
study of related word anomia) means literally without law and thus lawless.
Vine notes that anomos canconvey the thought of not simply doing what is
unlawful, but of flagrant defiance of the knownwill of God, the absolute
antithesis of the One Whose blood was as "a lamb unblemished (amomos
NOT anomos!) and spotless (aspilos)." (1 Peter1:19+).
Vincent on "have an end" - The phrase is synonymous with be accomplished
(τελεσθῆναι, Rev., fulfilled). In classicalGreekthis latter word is often used of
the fulfilment of an oracle:also of things which are settledbeyond
controversy. The two expressions here give the two meanings. The prophecy is

20. fulfilled; the things concerning me are finally settled. (Word Studies in the
New Testament)
For that which refers to Me has its fulfillment." - That which was written
about Me is having (present tense)its fulfillment or is being fulfilled, reaching
its goal. I like King James'and Young's Literal translations which say "the
things concerning Me have an end."
Fulfillment (end) (5056)(telos)means an end, a termination, a completion.
Telos refers to a consummation, a goalachieved, a result attained, or a
realization. Any one of these "definitions" would be an appropriate
description of the prophecy in Isaiah which was fulfilled in Jesus being treated
as a common criminal.
Leon Morris - Jesus goesonto inform the disciples that the words of Isaiah
53:12 are about to be fulfilled. This is noteworthy as one of the few places in
the New Testamentin which that chapter (ISAIAH 53+)is explicitly applied
to Jesus. Jesus seeshis death as one in which he will be one with sinners. This
surely points to that death as substitutionary: Jesus will take the place of
sinful people. Since he is in such a plight the disciples are also in danger. Rieu
brings out something of the dangerto both the disciples and Jesus with his
rendering: ‘Indeed for me the course is run.’ (Tyndale New Testament
Commentaries – Luke)
What the Bible teaches –No words from the lips of the Lord more fully reveal
who He is and why He was in the world. He is the perfect Servant of Jehovah
who came to be marred, bruised and crushed as the sin offering, suffering as
the perfectSubstitute for the sins of many.
MacArthur - The hatred that Christ and His followers would face did not
come as a surprise to Him, but was the direct fulfillment of Scripture. The
Lord made that clearby bracketing His quote of Isaiah53:12+ with the

21. statements, “this which is written must be fulfilled in Me” and “for that which
refers to Me has its fulfillment” (there are at leastfive other New Testament
references to Jesus fulfilling Isaiah 53 [Mt. 8:17; Jn 12:38;Acts 8:32-33;Ro
10:16;1 Pe 2:22]). (MacArthur New TestamentCommentary-Luke)
Luke 22:38 They said, "Lord, look, here are two swords." And He saidto
them, "It is enough."
KJV Luke 22:38 And they said, Lord, behold, here are two swords. And he
said unto them, It is enough.
It is enough Mt 26:52-54;Jn 18:36; 2 Co 10:3,4; Eph 6:10-18;1 Th 5:8; 1 Pe
5:9
Luke 22 Resources - Multiple Sermons and Commentaries
Lord, look, here are two swords - This is a strange statement by the disciples
considering Jesus had just describedHe would be regardedas a transgressor!
They seemto have their mind focusedon His instruction about sword!And
they go on to interpret Jesus previous words as meaning a literal swordand
thus they produced two from their group. Jesus responds with what amounts
to a rebuke.
It is enough - This translationgives could be takento mean something like
this "Two swords are enough. We won't need any more." Howeverthat is not
likely what Jesus meant. More likely is that He was giving them a firm reply
which might be paraphrased“Enough of this talk about swords.” "Enoughof
this kind of talk."
Pate writes "Jesus’answer, ‘Enoughof this’, is to be preferred to that of, ‘it is
enough.’ The latter might imply that Jesus affirmed the disciples’suggestion,
acknowledging that two swords would be sufficient for the conflict. But the
context clearlyrules out that rendering.”

22. What the Bible teaches - By saying, 'It is enough', the Lord did not mean that
two swords were enough, but the subject had been discussedenough" (J.
Heading). The disciples took literally what the Lord had meant figuratively.
The chief purpose of His instruction was to prepare them for the change they
were to experience when He left them.
NET Note on "It is enough" - The disciples'misunderstanding causedJesus to
terminate the discussion.
Guzik - Jesus did not mean, two swords will be enough to battle the crowd
that comes to arrest Me....Itseems that the disciples didn’t understand what
would happen in the next severalhours. Later Christians also did not
understand what Jesus meant here. “In his notorious papal bull Unam
Sanctum, Boniface VIII (A.D. 1302)built on this text his doctrine that the
Pope has the right to exercise secularas wellas spiritual autocratic rule over
mankind – the two swords, he said, are the spiritual sword and the secular
sword.” (Geldenhuys)
Morris - Jesus’response,It is enough, means not ‘Two will be sufficient’ but
rather, ‘Enough of this kind of talk!’ He dismisses a subjectin which the
disciples were so hopelesslyastray. (Ibid)
Steven Cole - So Jesus told the disciples to selltheir robe and buy a sword.
And, when they produced two swords, He said, “It is enough.” What did He
mean? In light of Jesus’command to Peterin the garden to put awayhis
sword, and Christ’s non-resistance to the Jewishguards (Lu 22:53), it is
obvious that Jesus was speaking symbolically, not literally, when He told them
to buy swords. He was referring to the swords as a symbol of preparation for
the intense spiritual conflict just ahead. When the disciples took Jesus literally
and produced two swords and He replied, “It is enough,” He was dismissing
the subjectin light of their continuing spiritual dullness. They just didn’t get
it. (Luke 22:39-53 Prayeror Temptation?)

23. Constable - Luke probably included this part of Jesus'conversationwith His
disciples because it is a soberwarning to all disciples of our need for personal
spiritual preparation. We all face essentiallywhatthe Eleven did. We must
not rely on physical defenses in spiritual warfare but make responsible
preparations and arm ourselves with the resources thatonly God can provide
(cf. Eph. 6:10-20). The disciples slept in Gethsemane whenthey should have
been praying (Lk 22:40, 46). Likewise we often fail to ask God to help us and
instead rely on our ownresources. (Luke 22 Commentary)
WILLIAM BARCLAY
Peterwas wellwarned. Jesus warnedhim both directly and indirectly. Luke
22:33-38 with their talk of swords is a strange passage. Butwhat they mean is
this--Jesus was saying, "All the time so far you have had me with you. In a
very short time you are going to be castupon your own resources.Whatare
you going to do about it? The danger in a very short time is not that you will
possessnothing; but that you will have to fight for your very existence."This
was not an incitement to armed force. It was simply a vivid easternwayof
telling the disciples that their very lives were at stake. No one could say that
the seriousnessanddanger of the situation, and his own liability to collapse
were not presentedto Peter.
ALBERT BARNES
Verse 36
But now - The Saviour says the times are changed. “Before,” he sent them out
only for a little time. They were in their own country. Their journeys would be

24. short, and there was no need that they should make preparation for a long
absence, orfor encountering greatdangers. But “now” they were to go into
the wide world, among strangers, trials, dangers, and wants. And as the time
was near; as he was about to die; as these dangers pressedon, it was proper
that they should make provision for what was before them.
A purse - See the notes at Matthew 10:9. He intimates that they should “now”
take money, as it would be necessaryto provide for their wants in traveling.
Scrip - See the notes at Matthew 10:10.
And he that hath no sword - There has been much difficulty in understanding
why Jesus directedhis disciples to arm themselves, as if it was his purpose to
make a defense. It is certain that the spirit of his religion is againstthe use of
the sword, and that it was not his purpose to defend himself againstJudas.
But it should be remembered that these directions about the purse, the scrip,
and the sword were not made with reference to his “being taken” in the
garden, but with reference “to their future life.” The time of the trial in
Gethsemane was just at hand; nor was there “time” then, if no other reason
existed, to go and make the purchase. It altogetherrefers to their future life.
They were going into the midst of dangers. The country was infestedwith
robbers and wild beasts. It was customaryto go armed. He tells them of those
dangers - of the necessityof being prepared in the usual way to meet them.
This, then, is not to be consideredas a specific, positive “command” to
procure a sword, but an intimation that greatdangers were before them; that
their manner of life would be changed, and that they would need the
provisions “appropriate to that kind of life.” The “common” preparation for
that manner of life consistedin money, provisions, and arms; and he foretells
them of that manner of life by giving them directions commonly understood to
be appropriate to it. It amounts, then, to a “prediction” that they would soon
leave the places which they had been accustomedto, and go into scenes of

25. poverty, want, and danger, where they would feel the necessityof money,
provisions, and the means of defense. All, therefore, that the passage justifies
is:
1.Thatit is proper for people to provide beforehand for their wants, and for
ministers and missionaries as wellas any others.
2.Thatself-defense is lawful.
Men encompassedwith danger may lawfully “defend” their lives. It does not
prove that it is lawful to make “offensive” waron a nation or an individual.
Let him sell his garment - His “mantle” or his outer garment. See the notes at
Matthew 5:40. The meaning is, let him procure one at any expense, even if he
is obliged to sell his clothes for it intimating that the dangerwould be very
greatand pressing.
Verse 37
This that is written - See the notes at Isaiah 53:12.
Was reckonedamong the transgressors - Not reckonedas a transgressor, but
“among or with” them - that is, he was treatedas transgressorsare. He was
put to death in their company, and as he “would have been” if he had been a
transgressor. He was innocent, holy, harmless, and undefiled, Hebrews 7:26.
God knew this always, and could not “think” of him, or make him “to be”
otherwise than he was;yet it pleasedhim to bruise him, and to give him into
the hands of people who did reckonhim as a transgressor, and who treated
him accordingly.

26. Have an end - This may either mean, “shall be surely accomplished,” or“they
are about to be fulfilled,” or “are now fulfilled.” The former is probably the
meaning, denoting that “every” prophecy in regard to him would certainly be
accomplished.
Verse 38
Are two swords - The Galileans, it is said, often went armed. The Essenesdid
so also. The reasonwas that the country was full of robbers and wild beasts,
and it was necessaryto carry, in their travels, some means of defense. It seems
that the disciples followedthe customs of the country, and had with them
some means of defense, though they had but two swords among the twelve.
It is enough - It is difficult to understand this. Some suppose that it is spoken
“ironically;” as if he had said, “You are bravely armed indeed, with two
swords among twelve men, and to meet such a host!” Others, that he meant to
reprove them for understanding him “literally,” as if he meant that they were
then to procure swords for “immediate” battle. As if he had said, “This is
absurd, or a perversionof my meaning. I did not intend this, but merely to
foretell you of impending dangers after my death.” It is to be observedthat he
did not say “the two swords are enough,” but “it is enough;” perhaps meaning
simply, enough has been said. Other matters press on, and you will yet
understand what I mean.
JIM BOMKAMP
VS 22:35-36 -“35 And He said to them, “When I sent you out without money
belt and bag and sandals, you did not lack anything, did you?” They said,

27. “No, nothing.” 36 And He said to them, “But now, whoeverhas a money belt
is to take it along, likewise also a bag, and whoeverhas no sword is to sell his
coatand buy one.” - Jesus tells His disciples to buy a money belt, bag,
sandals, and a sword
8.1. In these verses Jesusis trying to communicate to His disciples
that there is going to come about a significant change in their lives after this
night. When Jesus previously sent out His disciples on their intern missionary
journeys He told them not to take a money belt, a bag, and sandals, and now
He tells them that they will need to take these things, and even a sword. Now,
Jesus’disciples are going to have to make more long term plans and begin to
live more of a normal life. They will now need these things.
9. VS 22:37-38 - “37 “ForI tell you that this which is written must be
fulfilled in Me, ‘And He was numbered with transgressors’;for that which
refers to Me has its fulfillment.” 38 They said, “Lord, look, here are two
swords.” And He said to them, “It is enough.”” - Jesus quotes from Isaiah 53
a passageaboutthe sacrifice ofsuffering that He was about to undertake.
9.1. Jesus refers to the passage in the Old Testamentthat most
speaks aboutJesus’first mission to come to the earth, Isaiah 53, that of

28. becoming the suffering servant who would take the sins of the world upon
Himself.
10. CONCLUSIONS:
10.1. As we think about this message andhow it applies to our lives
on this Eastermorning, I want you to wish you a happy Easterand ask you to
remember to considerwhat true resurrectionlife is like. Be committed to the
Lord that because ofJesus’resurrectionthat you will die to selfand
selfishness.
10.2. Lets be committed to Jesus to such an extent that we are willing
to lay our lives down in service unto Him as well as unto others.
10.3. Lets be willing to simply serve humbly and follow Jesus in His
service as He is the greatestservantof all.

29. 10.4. Lets recognize that walking in the resurrectionlife of Christ is a
practicalmatter and ought to be reflected in our testimony to the people in
our lives and in all of our relationships in this world.
GENE BROOKS
Luke 22:35-38 – Jesus advises the disciples under the circumstances to be
prudent and practical. Take a wallet, a pack, and a Roman short sword,
which was standard equipment on the road where highwaymen were a threat
to life.
A. B. BRUCE
Verses 35-38
Luke 22:35-38. Coming danger, peculiar to Lk. There is danger ahead
physically as well as morally. Jesus turns now to the physical side. What He
says about a sword is not to be takenliterally. It is a vivid way of intimating
that the supreme crisis is at hand = the enemy approaches, prepare!
Verse 36
Luke 22:36. ἀλλὰ νῦν, but now, suggesting anemphatic contrastbetweenpast
and present, or near future.— ἀράτω, lift it: if he has a purse let him carry it,

30. it will be needed, either to buy a swordor, more generally, to provide for
himself; he is going now not on a peacefulmission in connectionwith which he
may expectfriendly reception and hospitality, but on a campaignin an
enemy’s country.— ὁ μὴ ἔχων, he who has not; either purse and scrip, or, with
reference to what follows, he who hath not already such a thing as a sword let
him by all means get one.— πωλησάτω τὸ ἱμάτιον, let him sellhis upper
garment, howeverindispensable for clothing by day and by night. A sword the
one thing needful. This is a realistic speechtrue to the manner of Jesus and,
what is rare in Lk., given without toning down, a genuine logionwithout
doubt.
Verse 37
Luke 22:37. τὸ γεγραμμένον:the words quoted are from Isaiah53:12, and
mean that Jesus was aboutto die the death of a criminal.— δεῖ, it is necessary,
in order that Scripture might be fulfilled. No other or higher view than this of
the rationale of Christ’s sufferings is found in Luke’s Gospel. Cf. Luke 24:26.
A Paulinist in his universalism, he shows no acquaintance with St. Paul’s
theologyof the atonement unless it be in Luke 22:20.— τὸ ( τὰ T.R.)περὶ
ἐμοῦ, that which concerns me, my life course.— τέλος ἔχει is coming to an
end. Some think the reference is still to the prophecies concerning Messiah
and take τέλος ἔχει in the sense of “is being fulfilled,” a sense it sometimes
bears:τελειοῦται ἤδη, Euthy. Kypke renders: rata sunt, the phrase being
sometimes used in reference to things whose certainty and authority cannotbe
questioned = “my doom is fixed beyond recall”
Verse 38
Luke 22:38. μάχαιραι δύο:how did such a peaceable companycome to have
even so much as one sword? Were the two weapons reallyswords, fighting
instruments, or large knives? The latter suggestion, made by Chrysostomand
adopted by Euthym., is called“curious” by Alford, but regardedby Field (Ot.
Nor.) as “probable”.— ἱκανόν, enough!i.e., for one who did not mean to fight.

31. It is a pregnant word = “for the end I have in view more than enough; but also
enough of misunderstanding, disenchantment, speech, teaching, and life
generally,” Holtzmann, H. C.
ADAM CLARKE
Verse 36
He that hath no sword- Bishop Pearce supposesthatthe word μαχαιραν,
sword, has been inserted here from what is said in Luke 22:38, as it is evident
our Lord never intended to make any resistance, orto suffer a swordto be
used on the occasion;see Matthew 26:52. The word stands rather oddly in the
passage:the verse, translatedin the order in which it stands, is as follows:
And he who hath none, let him sell his garment and buy - a sword. Now it is
plain that the verb πωλησατω, let him buy, may be referred to πηραν a scrip,
in the former part of the verse: therefore if, according to the bishop's opinion,
the word swordbe omitted, the passagemaybe understood thus: "When I
sent you out before, Luke 10:1, etc., I intended you to continue itinerants only
for a few days, and to preach the Gospelonly to your country-men; therefore
you had but little need of a staff, purse, or scrip, as your journey was neither
long, nor expensive; but now I am about to send you into all the world, to
preach the Gospelto every creature; and, as ye shall be generallyhated and
persecutedfor my sake, ye shall have need to make every prudent provision
for your journey; and so necessarywill it be for you to provide yourselves
victuals, etc., for your passagethrough your inhospitable country, that, if any
of you have no scrip or wallet, he should selleven his upper garment to
provide one." Others, who are for retaining the word sword, think that it was
a proverbial expression, intimating a time of greatdifficulty and danger, and
that now the disciples had need to look to themselves, for his murderers were
at hand. The readerwill observe that these words were spokento the disciples
just before he went to the garden of Gethsemane, and that the danger was
now so very near that there could be no time for any of them to go and sellhis

32. garment in order to purchase a sword to defend himself and his Masterfrom
the attack ofthe Jewishmob.
Judea was at this time, as we have already noticed, much infested by robbers:
while our Lord was with his disciples, they were perfectly safe, being shielded
by his miraculous power. Shortly they must go into every part of the land, and
will need weapons to defend themselves againstwild beasts, and to intimidate
wickedmen, who, if they found them totally defenceless, wouldnot hesitate to
make them their prey, or take awaytheir life. Howeverthe matter may be
understood, we may rest satisfiedthat these swords were neither to be
consideredas offensive weapons, nor instruments to propagate the truth. The
genius and spirit of the Christian religion is equally againstboth. Perhaps, in
this counselof our Lord, he refers to the contentionabout supremacy: as if he
had said, Instead of contending among yourselves about who shall be the
greatest, ye have more need to unite yourselves againstthe common enemy,
who are now at hand: this counselwas calculatedto show them the necessity
of union among themselves, as their enemies were both numerous and
powerful.
Verse 37
Must yet be accomplished- Probably meaning that, though this prophecy did
refer to some particular matter in the time of the prophet, yet it farther (ετι )
related to Christ, and could not have its complete accomplishment but in his
crucifixion as a criminal.
For the things concerning me have an end - As if he had said, My work is now
almost done; yours is only beginning; I am now about to be crucified and
numbered with the transgressors;think what will be done to you, and what
ought to be done by you; and then think if this be a time for you to be
contending with eachother. Lightfoot.

33. Verse 38
Lord, behold, here are two swords. And he said unto them, It is enough -
These words cannotbe well understood as being an answerto the supposed
command of Christ, for every one who had no sword to go and sell his
garment and buy one; for, in this case, theywere not enough, or sufficient, as
nine of the disciples must be without any instrument of defense;but they may
be understood as pointing out the readiness and determination of Peter, and
perhaps some others, to defend our Lord: Thou shalt not be treated as a
transgressor;here are two swords, and we will fight for thee. In Luke 22:33,
Peterhad said, he was ready to go with Christ either to prison or death; which
showedhis strong resolutionto stand by and defend his Master, even at the
expense of his life. But, alas, he depended too much on himself!
It is enough. The meaning probably is, there is enough said on the subject; as
immediately after this he entered into his agony.
I must here confess that the matter about the swords appearto me very
obscure. I am afraid I do not understand it, and I know of none who does.
Schoettgenand Lightfoot have said much on the subject; others have
endeavoredto get rid of the difficulty by translating μαχαιρανa knife, which
was necessaryon long journeys for providing forage and fuel; as they were to
depend wholly on their own industry, under God, for all the necessariesoflife,
while going through the nations of the earth, preaching the Gospelto Jews
and Gentiles. I cannot say which sense the readershould prefer.
THOMAS CONSTABLE

34. Verse 35
Jesus reminded the disciples that when he had sentthem out on two previous
missions they had lackednothing that they needed (cf. Luke 9:1-3; Luke 10:1-
3). In view of Peter"s failure that Jesus had just revealed, it seems that Jesus
intended this question to remind the disciples to trust in Him in the up-coming
crisis rather than in themselves.
Verses 35-38
6. The opposition to come22:35-38
This last part of Jesus" conversationwith His disciples in the upper room is
unique to Luke. It continues the theme of Jesus"rejectionleading to death
and what the disciples could expectin view of that rejection.
Verse 36
Previously they had not equipped themselves for their ministry but had
trusted other people to provide for them. Howeverthey were not to trust in
other people now. They were to fortify themselves for the conflict that lay
aheadshortly, namely, Jesus" arrestand crucifixion. Probably Jesus usedthe
purse, bag, and sword metaphorically rather than literally to symbolize the
disciples" personalresources. Apparently Jesus wantedHis disciples to arm
themselves with personalpreparedness including dependence on God and His
Word for the impending crisis. He was calling them to be ready for hardship
and self-sacrifice. [Note:Marshall, The Gospel. . ., p825; Creed, p270;Luce,
pp335-36;et al.]
Some commentators took Jesus" commandliterally. [Note:E.g, Plummer,
p505;Liefeld, " Luke ," p1029-30;and Easton, p329.]The purse and bag may
indicate that they should provide for their own subsistence since no one else

35. would. Howeverthis was not the case in the early days of the church or even
during Jesus" passion. There were still other believers who lookedout for one
another (e.g, Acts 1:3; Acts 1:15; Acts 2:44-47). Some take the command to
sell one"s outergarment to purchase a swordliterally as well. However, Jesus
later rebuked Peterfor using a swordto defend himself ( Matthew 26:52).
Furthermore Jesus never taught His disciples to arm themselves so they could
defend themselves much less take active aggressionagainstthose who might
oppose them (cf. Luke 6:35-36;Luke 22:52; et al.).
Verse 37
Jesus quoted Isaiah53:12 to help His disciples realize that others would
regard Him as a criminal. Therefore it would be very difficult for His
disciples. They would face intense opposition, as Peterexperiencedin the high
priest"s courtyard. Jesus did not want them to underestimate the strength of
the oppositionthat they would face so they would depend on God and not on
themselves to remain faithful.
"At this point Christ emphatically applies to Himself a portion of Isaiah 53.
Therefore, to deny that the fifty-third chapter of Isaiahpredicts Christ"s
passionis to contradict the Savior"s owninterpretation of the prophecy."
[Note:The New Scofield..., p1116.]
Verse 38
The disciples evidently took Jesus" words about buying swords literally. They
produced two that they had alreadyacquired. They had understood Jesus"
earlier warnings about what lay aheadof Him in Jerusalemand had armed
themselves to this extent. This was not Jesus" intention.

36. Some interpret "It (or That) is enough" as meaning two swords would be
adequate in view of the coming conflict. This does not seemto be what Jesus
meant since He later rebuked Peterfor using even one swordto defend Him (
Luke 22:49-51;cf. Matthew 26:52). Furthermore two swords would not be
enough to defend Jesus againstarrest. Others interpret Jesus as having meant
that the possessionoftwo swords was enoughto identify Jesus and the
disciples as criminals and so fulfill Isaiah 53:12. [Note:Danker, p225;P. S.
Minear, "A Note on Luke xxii36 ," Novum Testamentum7 (1964):128-34;and
Martin, p260.]However it was not the possessionofswords that identified
Jesus as a criminal but the false charges thatHe had claimed to be a king
opposedto Caesar. ProbablyJesus meant that He wished to pursue the
discussionno further. [Note: Manson, p342;Morris, p310;M. Bailey, p148;et
al.] The disciples had misunderstood Him. They would only learn what He
meant later as they would learn the meaning of many other things that He had
taught them that they had failed to perceive. The expressionoccurs often in
the Old Testamentin this sense (cf. Genesis 45:28;Exodus 9:28; Deuteronomy
3:26; 1 Kings 19:4; 1 Chronicles 21:15).
Luke probably included this part of Jesus"conversationwith His disciples
because it is a soberwarning to all disciples of our need for personalspiritual
preparation. We all face essentiallywhatthe Eleven did. We must not rely on
physical defenses in spiritual warfare but make responsible preparations and
arm ourselves with the resourcesthat only God canprovide (cf. Ephesians
6:10-20). The disciples slept in Gethsemane whenthey should have been
praying ( Luke 22:40;Luke 22:46). Likewise we often fail to ask God to help
us and instead rely on our own resources.
BOB DEFFINBAUGH

37. Jesus’Puzzling Words
About Satchels and Swords
(22:35-38)
35 Then Jesus askedthem, “When I sentyou without purse, bag or sandals,
did you lack anything?” “Nothing,” they answered. 36 He said to them, “But
now if you have a purse, take it, and also a bag; and if you don’t have a sword,
sell your cloak and buy one. 37 It is written: ‘And he was numbered with the
transgressors’;and I tell you that this must be fulfilled in me. Yes, what is
written about me is reaching its fulfillment.” 38 The disciples said, “See, Lord,
here are two swords.” “Thatis enough,” he replied
This passageis, without a doubt, one of the most problematic texts in the
Gospelof Luke. The difficulties are obvious:
(1) When Jesus sentout the 12 (chapter 9) and the 72 (chapter 10), He
appearedto give them guidelines and principles which would govern their
future missionary journeys, even (perhaps especially)after His death, burial,
and resurrection. Now, it would seemthat He is throwing out all that He had
told them.
(2) In the previous sending of the disciples, Jesus gave them assurance ofHis
presence and protection (cf. 10:3, 18-19), but now it would almost seemas
though Jesus were telling these men that they are on their own, and that they
will have to handle their protectionthemselves.
(3) Later texts seemto indicate that Jesus did not want His disciples to do that
which He seems to be commanding here. When Peterattempted to resistthe
arrestof Jesus by drawing his sword, Jesus rebukedhim with words that
clearly forbade the use of force (cf. Matthew 26:52). Neither the Book ofActs

38. (which Luke wrote)nor any of the epistles reiterate or reinforce the practice
which Jesus appears to have advocatedhere.
There is then no question that this is a difficult text, and that these words are
hard to understand. But if we believe the Scriptures to be the inspired Word
of God, then we must also assume there is a solution, one we are expectedto
find. As I approachthis passageand the difficulties it presents, I do so with
severalassumptions, which I should spell out before we press on:
(1) The difficulties in this text (I normally refer to these as the “tensions of the
text”) are by divine design. They are designedto catchand to hold our
attention, to cause us to meditate and to pray, and to study the Scriptures
carefully.
(2) This text cannot be understood in isolation, but only in the light of its
immediate context, as well as the Bible as a whole (Old and New Testaments).
(3) Jesus has deliberately connectedand contrasted(“But now,” v. 36) His
instructions here with those laid down in Luke 9 and 10. The nature and the
extent of this contrastis a crucialfactor, which we must determine.
(4) Jesus’words here may have long-range implications and applications for
these men, but for the moment they must have a very immediate and practical
application.
The disciples have a very immediate problem, and immediate dangers and
temptations, concerning which they will be encouragedto pray (cf. Luke
22:46). Peterwill soonreachfor his sword for which he will be rebuked. In

39. John 16, which depicts the same scene but supplies additional teaching, Jesus
told His disciples He had much more to say to them, but they were not able to
bear it at the moment (John 16:12-13). This seems to be a signalthat what He
was then telling them concernedthe most immediate and urgent matters.
(5) The words of Jesus were not to be taken in a starkly literal way. In the
same context in John’s gospel(at leastat the same generaltime frame—at the
table with His disciples in the upper room), Jesus saidHe was not then
speaking literally to them (John 16:25). Jesus rebukedPeterfor taking His
words literally (Matthew 26:50-54).
(6) The key to understanding the meaning of Jesus’words in Luke 22:35-37 is
to be found in context in Isaiah 53:12, the passageJesus citedas an
explanation and basis for His puzzling words.
The Meaning of This Mysterious Text
If we are to understand the meaning of our Lord’s words, we must first
considerthe context. The setting was described by Luke in verse 24. The
disciples were debating among one another which of them was consideredto
be the greatest. This debate is far from new. It has been going on for a great
while. We find the disciples arguing over this matter in chapter 9 (v. 46),
immediately after Jesus told them of His coming betrayal (9:43-45). I think
the powerwhich had been bestowedon them in their first missionary journey
(9:1-6) had already begun to go to their heads. Not only do they argue about
who was the greatest, but they wanted to destroy a Samaritan village by
calling down fire from heaven(9:51-55).
In chapter 10, the 72 were sent out (10:1-16), and it is obvious from the
response ofthe disciples on their return that they were greatlyimpressed with
the powerthey had at their disposal(10:17). Jesus did not debate the

40. authority they had been given, and even went on to describe it in terms
beyond their own awareness (10:18-19). Nevertheless, the disciples had lost
the proper perspective, and so Jesus gentlyadmonished them with these
words:
“Neverthelessdo not rejoice in this, that the spirits are subject to you, but
rejoice that your names are recordedin heaven” (Luke 10:20, NASB).
Not only were the disciples wrong in seeking greatness andin competing with
one another to do so, but they were also wrong in seeking greatnessas men
perceive it. The text does not state this directly, but it likely implies it. The
disciples, Luke informs us, were debating “as to which one of them was
consideredto be greatest” (Luke 22:24, emphasis mine). The question is,
“Consideredthe greatest, by whom?” Surely not by the Lord, but rather by
men. In judging their standing in terms of human approval, they became
guilty of the same sin as that which characterizedthe Pharisees:
“You are those who justify yourselves in the sight of men, but God knows
your hearts; for that which is highly esteemedamong men is detestable in the
sight of God” (Luke 16:15, NASB).
Even if one of the disciples was right, as was “number one” of Jesus’
followers, as his ratings went with the crowds this would still be worthy of a
rebuke from the Lord, for they were playing to the wrong audience. Their
hearts were not seeking God’s approval, but men’s.
The preoccupationwith position and power was a long-standing problem with
the disciples, and Jesus was addressing it here for the last time before His
death. This, it seems to me, is the cause of Jesus’enigmatic words to His

41. disciples. Jesus pointed out that the Gentiles love to be perceived as the
greatest, andthey accomplishthis by “lording it over” those under them, and
they seek to become known as benefactors. The disciples’behavior is to be the
opposite. Even if they are great, they are to be behave as the youngest, and
they are to use their power to serve others, rather than to demand that men
serve them.
Petermust have perceived his greatness notonly as a result of his age but also
as a consequence ofhis faithfulness and commitment. Jesus graciously“letthe
air out of Peter’s tires” of self-confidence by informing him that in spite of his
bold pronouncements of fidelity and loyalty, he would fail three times over,
and in a very short time. The final paragraphin this section, verses 35-38,
addresses this same evil—the disciples’preoccupationwith position, power,
and prestige.
The keyto the correctinterpretation of Jesus’words is to be found in the text
to which He referred—Isaiah53:12. Jesus explainedHis puzzling words to
His disciples with this statement:
“It is written: ‘And he was numbered with the transgressors’;and I tell you
that this must be fulfilled in me. Yes, what is written about me is reaching its
fulfillment” (Luke 22:37, NIV).
Interestingly, the NASB uses the term “criminals” insteadof “transgressors”
here. This may very well be influenced by these words, containedin Mark’s
gospel:

42. And they crucified two robbers with Him, one on the right and one on the left.
And the Scripture was fulfilled which says, “And He was reckonedwith
transgressors”(Mark 15:27-28, NASB).95
One can easilyunderstand how the term “criminal” could be chosenhere.
After all, did those who came to arrest Jesus and His followers not come out,
armed to the teeth, something like a SWAT team? And did not Jesus point out
that in so doing they were dealing with Him as a robber, a criminal (cf. Luke
22:52)?
The word in the original text which is found here is not the normal word we
would have expected to be used of a criminal, although this meaning may be
acceptable. The original(Hebrew) term employed in Isaiah 53:12 is one which
refers to a “rebel,” one who defiantly sins againstGod. This may very well
result in criminal acts, but the term “transgressor” is, I think, a better
translation. Mark is, of course, correct. The factthat Jesus was crucified
betweentwo criminals did fulfill the prophecy of Isaiah 53:12, but it did so in
a kind of symbolic way, so that it also left room for a broader, more sweeping
fulfillment. Jesus was numbered (perhaps, as has been suggested, “allowed
Himself to be numbered”) among transgressors, andthe two thieves were
surely that. But it could also be said that since Jesus was now dealt with as a
criminal, His disciples were regardedin the same way. Jesus and His disciples
were consideredtransgressors.
Jesus had, to some degree, setHimself up for this accusation. Fromthe very
beginning, the “higher class”religious leaders objectedto the fact that Jesus
associatedHimselfwith very unsavory characters.Technicallyspeaking,men
like Matthew probably were criminals before they met the Master. Jesus said,
after all, that He did come to seek and to save sinners. Surely criminals too are
sinners.

43. Jesus here said that His instructions to His disciples were to assure that the
prophecy of Isaiah53 was fulfilled. What did this prophecy predict, and why
was Jesus making such a point of drawing the disciples’attention to it? I
believe Isaiah53:12 is the key to unlocking the meaning of Jesus’words. Let
us briefly considerthe passage in which it is found. This passage,as you will
recognize, is one of the greatest(and most beautiful) messianic texts in the Old
Testament. The apostles and the epistles will point to it as one of the key
messianic texts. And yet only here, in the gospels, do we find this prophecy
identified as Messianic,and as being fulfilled by our Lord. It is a magnificent
text.
52:13 See, my servant will actwisely; he will be raised and lifted up and
highly exalted. 14 Just as there were many who were appalled at him — his
appearance was so disfigured beyond that of any man and his form marred
beyond human likeness—15 so will he sprinkle many nations, and kings will
shut their mouths because ofhim. For what they were not told, they will see,
and what they have not heard, they will understand.
53:1 Who has believed our message andto whom has the arm of the Lord
been revealed? 2 He grew up before him like a tender shoot, and like a root
out of dry ground. He had no beauty or majestyto attractus to him, nothing
in his appearance that we should desire him. 3 He was despisedand rejected
by men, a man of sorrows, and familiar with suffering. Like one from whom
men hide their faces he was despised, and we esteemedhim not. 4 Surely he
took up our infirmities and carriedour sorrows, yetwe consideredhim
strickenby God, smitten by him, and afflicted. 5 But he was pierced for our
transgressions, he was crushed for our iniquities; the punishment that
brought us peace was upon him, and by his wounds we are healed. 6 We all,
like sheep, have gone astray, eachof us has turned to his own way; and the
Lord has laid on him the iniquity of us all. 7 He was oppressedand afflicted,
yet he did not open his mouth; he was led like a lamb to the slaughter, and as
a sheepbefore her shearers is silent, so he did not open his mouth. 8 By

44. oppressionand judgment he was takenaway. And who can speak ofhis
descendants? Forhe was cut off from the land of the living; for the
transgressionof my people he was stricken. 9 He was assigneda grave with
the wicked, and with the rich in his death, though he had done no violence,
nor was any deceit in his mouth. 10 Yet it was the Lord’s will to crush him
and cause him to suffer, and though the Lord makes his life a guilt offering, he
will see his offspring and prolong his days, and the will of the Lord will
prosper in his hand. 11 After the suffering of his soul, he will see the light of
life and be satisfied;by his knowledge my righteous servantwill justify many,
and he will bear their iniquities. 12 Therefore I will give him a portion among
the great, and he will divide the spoils with the strong, because he poured out
his life unto death, and was numbered with the transgressors.Forhe bore the
sin of many, and made intercessionforthe transgressors (Isaiah52:13–53:12).
If you were to ask one of the disciples upon what they had based their
messianic hopes and aspirations, they would surely respond that their
expectations were basedupon the Old Testamentprophecies concerning the
kingdom of God and the Messiah. In reality though their expectations were
basedon only some of the prophecies, namely those which conformed to their
own desires. Theywould have undoubtedly turned to those passages which
spoke of Messiah’scoming in order to judge the wickedand to liberate Israel.
The one text to which they would not have referred is the text above in Isaiah
52 and 53. There would be at leasttwo reasons for this. First, this text was not
recognizedor viewed as messianic until after Christ’s coming. Second(and, to
a large degree, the explanation for the first observation), this text did not
speak of a triumphant King, but rather of a suffering Savior. It did not fit
their expectations. This is preciselythe text to which our Lord calls the
disciples’attention, a text which He speaks ofas having to be fulfilled through
Him and through His disciples as well. What was it about this text that did not
appeal to the disciples (or anyone else), yet which Jesus saw as coming to
fulfillment?

45. There is one thing about this prophecy which characterizes it as a whole, yet
which I have never before noticed. The entire prophecy utilizes a kind of
literary contrast. The Messiahwill be the King of Israel, who will mete out
judgment to sinners, and yet He will also be the Suffering Saviorwho dies for
the sins of His people. He is innocent, yet He will bear the guilt of men. He is
greatly esteemedby God and is elevatedto the pinnacle of position and power,
and yet He is regardedby men as a sinner (a criminal, if you would), whose
rejection, suffering, and death is viewed as just. He who is God is viewedas
justly condemned by God. He who bears the sins of men is viewed by men as
bearing the guilt of His own sins. The Messiahis perceivedby men in a way
preciselyopposite that of God. Men look down upon Him as worthy of God’s
wrath, yet it is He who alone is worthy (righteous), but who bears the sins of
men.
The application of this prophecy to the circumstances ofour text in Luke’s
gospelis incredible. Jesus was notonly speaking of the necessityof His
fulfillment of this prophecy (as Mark’s gospelinforms us—ofHis being
crucified betweentwo criminals), but of the broader implications of the
prophecy. Men would reject the Messiahbecause He would not conform to
their expectations ofHim and of His kingdom. While God would look upon
Messiahas the sinless Sonof God, men would view Him as a sinner,
condemned by God. Men wanted a kingdom in which they would have riches,
freedom, power, and pleasure. Messiahwould bring, at leastinitially,
rejectionand suffering. And so men would reject Him.
The disciples were debating among themselves who was perceived to be the
greatest. Theywere thinking in terms of a “scepter,”but Jesus spoke to them
of a “sword.” The disciples were thinking in terms of a crown, but Jesus was
headed for a cross. Jesus,in so doing, was fulfilling the prophecies of the Old
Testamentconcerning MessiahandHis kingdom, but the disciples were
wholly missing the point of His coming. What the disciples did not understand
was preciselywhat this messianic prophecy was saying, that the glorious

46. kingdom of righteousness was to be brought about by a “king” who was
rejectedas a sinner. The crown, as it were, was to be precededby a cross.
Indeed, the cross was God’s means of gaining the crown. All of this was
revealedthrough this prophecy of Isaiah. Yet the disciples failed to grasp it,
because they were looking at matters through the eyes of their own ambition.
If God’s Messiahwas to be regardedand even rejectedas a criminal, this also
meant that His disciples would be regardedas such. Were the disciples
debating who would have the highest position, the most power, the greatest
prestige? Thenthe disciples were wrong. They, by associationwith Christ,
were to be regardedas criminals, not kings. They would thus need to think in
terms of swords (not literal ones, however), not scepters. Theymust be ready
to endure men’s rejectionand persecution, not men’s honor and praise. In so
identifying with Christ and suffering with Him, the disciples would eventually
enter into the victories and joys of His future kingdom, as He had just told
them (Luke 22:28-30).
In the broader context of Isaiah’s prophecy and of our Lord’s rejection,
suffering, and death, I believe we cannow better understand Jesus’words to
His disciples in our text. When Jesus contrastedthe disciples’future
experience with that in the past (“But now,” verse 36), He is not overturning
every principle and instruction given to the disciples earlier. By and large, the
principles and instructions laid down in the sending of the 12 (chapter 9) and
the 72 (chapter 10) were those given to govern the missionary outreachof the
church as practicedafter Pentecostandas describedby Luke in his second
volume, the Book ofActs.
The “But now” of our Lord in verse 36 is intended to focus the disciples’
attention on the change which was occurring in the minds of the people of
Israeltoward the Messiah. Jesus askedHis disciples if they had lacked
anything when they went out before. They responded that they had not lacked

47. anything at all. But why didn’t they lack anything? Becausethey were
popular, as was their message, andthe “Messiah.”But now a more complete
picture of Messiahis available, and the people do not like what they see, even
as Isaiah predicted.
Incidentally, we have a foreshadowing ofthis sudden change of popularity in
the gospelofLuke. At the very outsetof our Lord’s public ministry, He went
to the synagogue in Nazareth, and He introduced Himself as the fulfillment of
a very popular messianic prophecy. At that moment, these people were very
open to the possibility that this one might be the Messiah(Luke 4:16-22). But
when Jesus wenton to speak of His messianic ministry as including the
blessing of the Gentiles, the people could not tolerate Him any longer, and
they were intent on putting Him to death (Luke 5:23-30). How prophetic this
early incident in the ministry of our Lord was, and how much in keeping with
the prophecy of Isaiah to which our Lord referred.
No, the disciples need not occupy themselves with thoughts of the kingdom
which included popularity and position and power. They must prepare for the
rejectionand persecutionwhich Messiahwas prophesiedto experience, in
order to eventually enter into the blessedkingdom in time to come. The crown
(12 thrones even, verse 30) would come, but not until the cross was borne.
What a cause for soberreflection these words of Jesus should have brought to
the disciples.
Were Jesus’words intended to be takenliterally? Certainly not. Jesus
rebuked His disciples for seeking to use the swordto prevent His arrest.
Nowhere in the Book ofActs or the epistles do we ever see the use of force
advocatedin proclaiming or defending our faith. The swordrightly belongs to
the state (Romans 13:4). If we are to bear a swordin our fight, it is a spiritual
sword, for it is a spiritual war (Ephesians 6:10-20). Jesus’words in Luke 22
did draw attention to the contrastin the “climate” ofthis hour, with that

48. atmosphere which prevailed at the time He sent out His disciples earlier, but
even at that time Jesus had much to say about opposition and rejection. It was
not that Jesus had not said anything about rejection, but just that the disciples
had not experiencedit, and neither were they disposedto think about it—until
now. Jesus’words here in Luke 22 then should not be viewedonly in terms of
contrast, but also for clarification—clarificationofwhat had already been
said but which had been overlookedbecauseofthe aspirations and ambitions
of His disciples, fueled by their powerand popularity, thus far, with the
masses.
Conclusion
There are many points of application to these words of our Lord, addressedto
His disciples so long ago. Let us considerjust of few of the implications of
these as we conclude.
First, we should expectrejectionand persecutionalso, just as the disciples
were instructed by our Lord. If you would, the disciples were suffering from a
kind of “dispensationaldisorientation.” Theywere eagerand willing to enter
into the joys of the kingdom of God, when they should have been expecting
and enduring the rejectionof Christ, as prophesiedby Isaiah. Why is it then
that the gospelis still being proclaimed as the doorwayto immediate
popularity, prosperity, powerand prestige? Because itis the way we would
prefer things to be, rather than the way our Lord and the prophets have
promised it would (and must be).
Second, we must, like the disciples, decide whether we are to view the world
through the eyes of our own ambition, or through the lens of God’s revealed
Word. The words of our Lord were intended to callthe disciples to live in the
light of what the prophets and He had been consistentlypredicting—the
misunderstanding of, rejectionof, and death of Messiah, in order to bear the
sins of men and to bring about (ultimately) the kingdom of God. It would not

49. then be by a sword, but by the shed blood of the Savior, that men would be
saved. The disciples should not expect power, prosperity, and prestige, but
rejectionand persecution. Bottomline, the disciples must learn to live in the
light of what God says, rather than in the light of what they want, or even
what they, for the moment, see. God’s Word is to be our guide, not our own
ambitions or desires. Faithis not basedupon what we see, or even what we
want to see, but on what God has said, even though that is not yet visible to
the natural eye.
Third, God’s ways are not our ways, nor His thoughts our thoughts. The
disciples were arguing about a crown while Jesus was speaking ofa cross. The
Messiahwas rejectedas a sinner by men, but receivedas the sinless Sonof
God by the Father. We must give up our lives to gain them, give up our wealth
to gain true riches, serve others to be great. It is often true that man’s values
are the reverse of God’s, and that His ways are incomprehensible to man. If
we would think and actGod’s way, we must do it in accordancewithHis
word.
Fourth, we should not pray to avoid failure, but that our faith does not fail. So
often our prayers seemto focus on the avoidance of failure, rather than on the
endurance of our faith. Jesus promised Peterthat he would fail, but that his
faith would not. Failure taught Peterthat it is grace that sustains us, not our
own performance—as greatas our affirmations of its magnitude might be.
When we pray, either for ourselves or for others, let us pray that faith will
endure and even be strengthened, not that we will not fail.
Fifth, if you would enter into the kingdom of God, you must see yourself as the
sinner and Christ as the sinless Sonof God. Isaiah’s prophecy indicated that
men would regard the Messiahas a sinner. The assumption, borne out by the
Scriptures, is that we see ourselves as righteous, and the Son of God as a
sinner. If we would come to experience God’s salvationand enter into His

50. kingdom, we must reverse our thinking—we must repent. We must see that it
is we who are sinful and He that is sinless. We must see that it is we who were
deserving of God’s wrath, and He who is worthy to reign overall the earth.
On the cross He bore our sins, and He suffered God’s wrath for us. By
trusting in His worth and His work, as personified and workedout through
His Son, Jesus Christ, we can experience God’s forgiveness andsalvation. In
short, we must repent, and we must see things as they are, as God’s Word
describes them.
92 Donald B. Kraybill, The Upside-DownKingdom (Scottsdale, Pennsylvania:
Herald Press, 1978).
93 The question arises, in my mind at least, as to why Jesus did not speak to
His disciples about the misuse of powerby the Jewishleaders, in a way similar
to what we find in Matthew 23. Gentile conduct, however, was readily
recognizedand acceptedas heathenbehavior, and that which was ungodly
and unseemly. This was the “worstpossible case”in the minds of a Jew, even
though they may behave similarly.
94 How well Satan should know this matter of seeking positionand power.
This was the occasionfor his fall, and He seeksto make it the basis for the fall
of others. The temptation of our Lord, therefore, should come as no surprise,
when we find Satanin two of the three temptations offering Jesus powerand
position. When men enter into the realm of power-seeking, theyhave set foot
on Satan’s turf, and they are thus an easyprey for him. It is also interesting to
note here that Jesus did not “bind” Satan, as some pray for, but rather that
He prayed for Peter. It is not intervention, but intercessionwhichJesus
employed.

51. 95 The NASB also omits verse 28, supplying it in the margin, basedon the fact
that some of the earliestmanuscripts omit it.
BRUCE GOETTSCHE
Wisdom Demands Preparation
In verse 35 the subject seems to suddenly change. I think Eugene Peterson
does a goodjob of paraphrasing the words in the Message,
Then Jesus said, “When I sentyou out and told you to travel light, to take
only the bare necessities, did you get along all right?”
“Certainly,” they said, “we gotalong just fine.”
He said, “This is different. Get ready for trouble. Look to what you’ll need;
there are difficult times ahead. Pawnyour coatand geta sword. What was
written in Scripture, ‘He was lumped in with the criminals,’ gets its final
meaning in me. Everything written about me is now coming to a conclusion.”
(35-37 The Message)
Jesus is telling us something very practicalhere. He wants His disciples to
know that they are entering a battlefield. It’s the same kind of thing I imagine
a commanding officers saying to new solders:“Bootcampis over. We are
heading into battle. Grab your gearand make sure you are ready to fight!” A

52. football coachmay say the same thing. “Practice is over; now we must get into
the trenches and play the game.”
Jesus understoodwhat was going to happen to Him. He quoted Isaiah 53:12 to
show that he understood that he was going to be treated as a criminal. The
disciples needed to be prepared because they were going to be treated as
criminals also. Jesus told the men to do whateverthey had to do to be
prepared. This really wasn’t about swords . . . it was about preparation. The
swordis a metaphor for readiness.
In Ephesians 6 the Apostle Paul told believers to
Put on the full armor of God so that you cantake your stand againstthe
devil’s schemes. 12 Forour struggle is not againstfleshand blood, but against
the rulers, againstthe authorities, againstthe powers of this dark world and
againstthe spiritual forces of evil in the heavenly realms. 13Therefore put on
the full armor of God, so that when the day of evil comes, you may be able to
stand your ground, and after you have done everything, to stand.
If Petercould talk to us today I believe he would say:the time for
lackadaisicalfaithhas passed. We must get into the game. It’s time to be
diligent about obedience. It is time to make tough choices and eliminate things
that draw us (and our families) from Him. Petergives some specific advice in
his letters.
First, You need to think through your own faith. Petersaid,

53. Always be prepared to give an answerto everyone who asks you to give the
reasonfor the hope that you have. But do this with gentleness andrespect, 16
keeping a clearconscience, so thatthose who speak maliciouslyagainstyour
goodbehavior in Christ may be ashamed of their slander (1 Peter3:15-16)
We live at a time when many people have no idea as to the messageofthe
gospel. People todayare confused. They have questions. Much of their Bible
knowledge has come from TV and the movies (and it is usually wrong). Most
of these people have honestquestions (some are just antagonistic)and we
should be prepared to give honest and intelligent answers.
The Christian faith is not contrary to reason!The person who has thought
through the issues ofmorality, design, and the inner yearnings of our hearts
will come to see that the messageofChristianity is the only messagethat
makes any sense. We don’t have to be contentious. We don’t have to convince
others; the Holy Spirit is the one who will do that. However, we need to be
prepared.
How do we getprepared? Let me give you some ideas:
Know your Bible. Don’t bluff. Be accurate. Your credibility is at stake.
Educate yourself. Be regular in worship. Get involved in Sunday School.
Participate in a Bible Study. Readgood Christian books. Here’s a quick
reading list to getyou started,
The Case forChrist by Lee Stroebel

54. The ReasonforGod by Tim Keller
Mere Christianity by C.S. Lewis
More than a Carpenter by JoshMcDowell
Stop being afraid. The Gospelis not irrational! There are tough issues (and
some things we do not understand) but the message ofthe gospelmakes sense.
You might not have the answerfor every question but that does not mean
there are not answers!It is OK to say, “I don’t know the answerto that
question. Let me find out for you.”
Secondwe must be self-controlled. Petersays we must “be clear-minded and
self-controlledso that you canpray.” (1 Peter4:7). This means we should be
striving to live spiritually disciplined lives and part of that discipline is prayer.
Perhaps you have learned like I have that it is only through discipline that I
can pray. I struggle with this discipline because it seems like there is always
something else that distracts.
Some people discipline themselves in the area of physical fitness. They
exercise regularlyand they watchwhat they eat carefully. Mostare
disciplined in their job so that they don’t find themselves to be obsolete in a
quickly changing world. Some are disciplined in their finances and work hard
to live a little below their means. Sadly, few people seemto show any
discipline in their spiritual lives. Our pursuit of the things of God is too often
haphazard and half-hearted. Peter speaks fromexperience as one who was
unprepared: we must be disciplined!

55. Developa regular quiet time. Setaside time for prayer. Be regular in worship.
Don’t neglectspiritual fellowship. Find someone who can mentor you in the
faith.
Third, we must love eachother. I think this is especiallydirectedto our lives
as brothers and sisters in Christ. We need eachother. Petersaid,
8 Above all, love eachother deeply, because love covers overa multitude of
sins. 9 Offer hospitality to one another without grumbling. 10 Eachone should
use whatevergift he has receivedto serve others, faithfully administering
God’s grace in its various forms. (1 Peter4:8-10)
Sometimes we fall into a trap and think that our spiritual lives are personal
and separatedfrom our “regularlives”. That is as foolishas saying I don’t
need the other people on the team or I don’t need to work togetherwith my
military unit. Our greateststrengthin the battle after the Lord and His Word
is eachother! There really is strength in numbers. We must love in practical
ways
In a way that forgives others
In a way that provides for eachother (without grumbling)
In a way that serves eachother
When we love eachother we “administer God’s grace in its various forms”.
When we love eachother we bring strength to the times of weariness,comfort

56. to times of heartache, renewalin the time of failure, and powerin the time of
testing. When we do these things we are extending grace to eachother. We
must guard againstpettiness, arrogance, jealousyand a judgmental spirit.
When we getto know eachother, pray for eachother, and cheerfor each
other we will be ready for the battle.
Maybe you feel you would never deny Jesus. Maybe you believe you would
never be tempted to greatsin in areas ofyour life. You may even believe you
could never find yourself in a place of compromise that denies your faith.
I know you are sincere. You mean what you say. But please, take a lesson
from Peter. Do not be unprepared. Do not overestimate your strength or
underestimate the strength of Satan. Let’s be attentive, let’s be disciplined,
and let’s getready for the battle that will be here soonerthan we think.
MATTHEW HENRY
Concerning the condition of all the disciples.
1. He appeals to them concerning what had been, Luke 22:35. He had owned
that they had been faithful servants to him, Luke 22:28. Now he expects, at
parting, that they should acknowledge thathe had been a kind and careful
Masterto them ever since they left all to follow him: When I sent you without
purse, lackedyou any thing? (1.) He owns that he had sent them out in a very
poor and bare condition, barefoot, and with no money in their purses, because
they were not to go far, nor be out long and he would thus teach them to
depend upon the providence of God, and, under that, upon the kindness of
their friends. If Godthus send us out into the world, let us remember that

57. better than we have thus begun low. (2.) Yet ye will have them ownthat,
notwithstanding this, they had lackednothing they then lived as plentifully
and comfortably as ever and they readily acknowledgedit: "Nothing, Lord I
have all, and abound." Note, [1.] It is goodfor us often to review the
providences of God that have been concerning us all our days, and to observe
how we have got through the straits and difficulties we have met with. [2.]
Christ is a goodMaster, and his service a goodservice for though his servants
may sometimes be brought low, yet he will help them and though he try them,
yet will he not leave them. Jehovah-jireh. [3.] We must reckonourselves well
done by, and must not complain, but be thankful, if we have had the necessary
supports of life, though we have had neither dainties nor superfluities, though
we have lived from hand to mouth, and lived upon the kindness of our friends.
The disciples lived upon contribution, and yet did not complain that their
maintenance was precarious, but owned, to their Master's honour, that it was
sufficient they had wanted nothing.
2. He gives them notice of a very greatchange of their circumstances now
approaching. For, (1.) He that was their Masterwas now entering upon his
sufferings, which he had often foretold (Luke 22:37): "Now that which is
written must be fulfilled in me, and this among the rest, He was numbered
among the transgressors--he must suffer and die as a malefactor, and in
company with some of the vilest of malefactors. This is that which is yet to be
accomplished, afterall the rest, and then the things concerning me, the things
written concerning me, will have an end then I shall say, It is finished." Note,
It may be the comfort of suffering Christians, as it was of a suffering Christ,
that their sufferings were foretold, and determined in the counsels ofheaven,
and will shortly determine in the joys of heaven. They were written
concerning them, and they will have an end, and will end well, everlastingly
well. (2.) They must therefore expect troubles, and must not think now to have
such an easyand comfortable life as they had had no, the scene will alter.
They must now in some degree suffer with their Masterand, when he is gone,
they must expectto suffer like him. The servant is not better than his Lord.
[1.] They must not now expectthat their friends would be so kind and
generous to them as they had been and therefore, He that has a purse, let him

58. take it, for he may have occasionfor it, and for all the goodhusbandry he can
use. [2.] They must now expectthat their enemies would be more fierce upon
them than they had been, and they would need magazines as wellas stores:He
that has no swordwherewith to defend himself againstrobbers and assassins
(2 Corinthians 11:26) will find a great want of it, and will be ready to wish,
some time or other, that he had sold his garment and bought one. This is
intended only to show that the times would be very perilous, so that no man
would think himself safe if he had not a sword by his side. But the sword of
the Spirit is the swordwhich the disciples of Christ must furnish themselves
with. Christ having suffered for us, we must arm ourselves with the same
mind (1 Peter 4:1), arm ourselves with an expectationof trouble, that it may
not be a surprise to us, and with a holy resignationto the will of Godin it, that
there may be no oppositionin us to it: and then we are better prepared than if
we had sold a coatto buy a sword. The disciples hereupon enquire what
strength they had, and find they had among them two swords (Luke 22:38), of
which one was Peter's. The Galileans generallytravelled with swords. Christ
wore none himself, but he was not againsthis disciples' wearing them. But he
intimates how little he would have them depend upon this when he saith, It is
enough, which some think is spokenironically: "Two swords among twelve
men! you are bravely armed indeed when our enemies are now coming out
againstus in greatmultitudes, and every one with a sword!" Yet two swords
are sufficient for those who need none, having God himself to be the shield of
their help and the sword of their excellency, Deuteronomy33:29.
JOHN MACARTHUR
Table Talk on Trouble and Triumph, Part3
Sermons Luke 22:35–38 42-272 Mar2, 2008
A + A - RESET

59. We’re having such a marvelous time in the Gospelof Luke. We have come
now in our study of this Gospelto the PassionWeek, the final week ofthe life
of our Lord before His death. And we have also come, during that week, to
Thursday night.
Thursday night, the night that Jesus spentin the upper room with His
disciples;the night in which they celebratedthe last Passover;the night in
which He instituted the Lord’s Supper, the communion service which we
celebrate;the night in which He gave them final instruction and final
promises about what was to come. But it was also a night filled with trouble.
You might have expectedthat on the last night that our Lord had, before He
went to the cross to give Himself as a sacrifice for sin, that it might have been
best to give Him a night of peace, a night of tranquility, a night of rest a night
of comfort. Not so.
Consistentwith the history of redemption since the fall, consistentwith the
history of the world, everything God does He does in the face of trouble. All
the objectives and purposes of God are fulfilled perfectly, but always because
God triumphs over trouble.
And while we may think of that evening with Jesus isolatedfrom the mobs,
isolatedfrom the angry leaders of Israelwho wanted Him dead, set aside in
that upper room, with only the apostles who had been with Him for three
years, that this would have been a night of love, a night of joy, a night of
satisfaction, a night of some pleasure, it turns out it was filled with serious
trouble. Serious trouble - and on the brink of far greatertrouble than any of
the disciples had ever imagined.