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Explanation for:
Matthew
26
:
52
Then Jesus saith to him: Put up again thy sword into its place: for all that take the sword shall perish with the sword.
11
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"If the bearer of the sword does so with purpose, meant to enact God’s justice against those who commit wrong, then why would one who merely wields the sword face destruction by it? And what sword is this? It is the fiery sword that guards the way to Eden (Gen 3:24) and the spiritual sword mentioned in the full armor of God (Eph 6:11-17)."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Simon severed one of their ears, yet in His boundless compassion, the Lord graciously took Simon and restored him to his former standing, resembling the man who, through his transgressions, had descended into despair. “Return thy sword to its former place.” In Him, whose utterance is akin to a sword, there is no necessity for a blade, for He reattached the severed ear and is capable of liberating the captive limbs. However, to demonstrate the extent of His divine power, He made manifest His strength not just to one, but also to the others when they recoiled and collapsed to the ground (John 18:6). Moreover, in order for more than just the individual whose ear was healed to experience His mercy, He exhibited His compassion toward all those who apprehended Him, enabling them to recognize the identity of the One they sought to seize. It was solely through the grace of the One who, out of mercy, reattached the healed ear that those who had fallen flat could rise again. Yet, as soon as He revealed a glimpse of His power, all those who intended to capture Him were once more prostrated on the ground. Since the Lord embodies both the culmination of righteousness and the inception of mercy, He sheathed His sword, reinstated righteousness, and, in an act of kindness, proceeded to mend the injury inflicted by the sword. He restored the ear to its rightful place, compensating for the absence of truth by acts of mercy. Nevertheless, the individual whose ear was healed reciprocated this act of healing with animosity rather than love."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Who is this individual who severed the ear? The Apostle John identifies him as Peter (Jn. 18:10). This act was a reflection of his eagerness. However, it warrants further exploration—what reason did Jesus’ disciples have for carrying swords? Their possession of swords is clear not only from this situation but also from their reply acknowledging they had two swords. So, why did Christ permit them to bear arms? The Evangelist Luke recounts that when Christ inquired, “When I sent you without a bag, a purse, or sandals, did you lack anything?” and they responded, “Nothing,” He then stated, “But now, whoever has a bag should take it, and likewise a purse; and the one who does not have a sword should sell his cloak and buy one.” When they replied, “Look, here are two swords,” He responded, “It is enough” (Luke 22:35-38). Therefore, what was His purpose in allowing them to have swords? To foretell their betrayal. Thus He instructs them to buy a sword, not for self-defense but to signify the coming betrayal.\\n\\nIn a similar vein, Christ rebukes Peter with stern admonition for using the sword against the servant of the High Priest, though Peter acted with fervor in defense of his Lord. Yet, Christ ensured that no ill came from this incident. He healed the servant, performing a significant miracle that showcased His humility and authority, alongside the love and obedience demonstrated by His disciple. Peter’s action was a testament of his love for Christ, while his compliant response to “Put your sword back in its place” indicated his newfound obedience, which he adhered to from that point onward.\\n\\nAnother Gospel writer notes that the disciples inquired, “Lord, shall we strike with the sword?” (Lk. 22:49). Christ forbade this and healed the injured servant, cautioning Peter with a serious warning to heighten his awareness: “For all who take up the sword will perish by the sword.” He provided justification, saying, “Or do you believe that I cannot appeal to My Father, and He will send more than twelve legions of angels to assist Me? But how then would the Scriptures be fulfilled?” With these words, He subdued their zeal, revealing that the events unfolding were in fulfillment of Scripture. He prayed for His disciples to accept what was happening to Him with humility, understanding that it aligned with the divine will. His intention was to reassure them for two reasons: first, the declaration of consequence for those who resort to violence—“for all who take the sword will perish by the sword,” and secondly, the truth that He was willingly enduring His fate—“I could appeal to My Father.”"},{"author-name":"Basil the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889927158e4af30595484_Basil%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Those who engage in mutual violence against robbers outside of the church services should be excluded from partaking in the Holy Mysteries. If the individuals involved are clerics, they should be stripped of their ecclesiastical rank. For it is written, \\"Every one that receiveth the sword shall perish by the sword\\" (Matt. 26:52). Valsamon explains that the saint's 13th rule advises those who commit murder in wartime to refrain from the Sacraments for three years. In this case, laymen who oppose robbers and kill them are to be denied holy Communion, while clerics face potential removal from their positions. This decision is based on the Scripture stating, \\"Whosoever receiveth the sword by the sword shall perish\\" (Matt. 26:52). The terms sword and perdition refer to the removal from the community and the loss of Sacraments, which, for those who have good intentions, represent a significant spiritual penalty."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The Lord asserts the principle of the law which mandates that a murderer must face death, as it is written, “they that take the knife shall also perish by the knife.” This signifies that the Jews who wielded the sword against Him would ultimately meet their end by the sword of the Romans."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"He admonished him, demonstrating that it was unnecessary to wield the sword in God's defense; this serves to prohibit all forms of weaponry. \\"All that take the sword\\" signifies a prophecy regarding the downfall of the Jews who confronted Him. John recounts (John 18:11) that Jesus Christ declared, \\"the cup which the Father hath given Me, shall I not drink it?\\" indicating that these events occur not by their power, but by the Father's allowance, and that He maintained His obedience to the Father until His death."},{"author-name":"Alphabetical Syntagma","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Holy Fathers and Teachers","century":14,"exegesis-text":"The 55th Rule of Basil the Great states that those who engage in mutual violence against robbers, excommunicate the faithful for three years, akin to those who have taken lives in battle, and expel clergy; for everyone who draws the sword will also face death (Matt. 26:52). This rule condemns expulsion and deprivation of sacraments as a form of execution and spiritual destruction, rendering it a grave consequence for those with good intentions. Some viewed this as an unjust measure, arguing that instead of receiving commendations for risking their lives to rescue others and rid places of robbers, they were instead subjected to penalties. The rule not only applies these penalties to those who oppose robbers when under attack to prevent their own deaths but also situates the phrase \\"everyone that receiveth the sword\\" as extending beyond robbers to include those who would kill them. During the era of Patriarch Constantine Chiliarinus, discussions emerged regarding this matter, leading to a council decree that if an individual, having the means to evade danger from a robber, chooses to confront and kill him directly, they shall be judged as a murderer, receiving punishment more severe than that currently prescribed. Should the robber survive, there lies the potential for repentance and a turning towards the Lord. However, if the robber initiates violence against the one who ultimately kills him, the guidelines of the present rule apply. Conversely, if an individual, after considerable effort for the good of the community, locates and confronts a robber, leading to the robber's death, this person will face no punishment under civil or ecclesiastical laws; instead, they will be honored and recognized for safeguarding their fellow citizens and ensuring public safety. Nevertheless, for the sake of heightened security, the council recommended that even these individuals undergo three years of penance, similar to those who take lives in warfare. Clergy who partake in any form of murder, however, are to be immediately dismissed, as in their case, there exists no distinction between an enemy, a robber, or another person, as clearly articulated by the patriarch’s definitions."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"Those who wield the sword will meet their demise by the sword.\\" This saying can be interpreted in various ways: one interpretation suggests that those who violently oppose the commands of rightful authority, in this instance the Sanhedrin, will face consequences, highlighting the peril of resisting authority with force; another view is that the Roman soldiers and the Jews accompanying them will be held accountable for their violation against the Innocent, with God avenging Him using their own instruments; or perhaps it warns against the folly of confronting heavily armed adversaries, which could lead to one’s own demise. This concept is thought to be a well-known adage, rooted in the ancient commandment of God regarding the sanctity of life, articulated as far back as the time of Noah (Gen. 9:6)."},{"author-name":"Philaret (Gumilevski)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896f4b6fd32caa244b5d7_Philaret%20(Gumilevski).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"There was a time when the words of the Savior, “Thou shalt return thy knife,” were interpreted as a basis for granting the authority of the sword to the Roman high priest, seen as the supposed heir to Peter's authority. However, the Savior does not endorse the use of the sword for Peter, any of the shepherds of the Church, in that era, or in future times, as a means to defend His spiritual reign. Peter’s action caused profound sorrow to the Lord. It stood in stark opposition to the Lord's submission to the will of His Father in heaven, a truth He had reiterated to His disciples. Did not the Master chide Peter sharply for defying this divine will, saying to him, “Follow me, Satan” (Matthew 16:23)? Furthermore, the gospel of Christ is a message of peace and salvation, not one of death and violence; thus the instruments of its messengers are exclusively spiritual, comprising the word of grace (2 Cor. 10:4, 6; 1 Cor. 5:4, 5). Additionally, Peter’s action was a challenge to lawful authority and provided grounds for Christ’s adversaries to accuse Him of insurrection. Those who wield the sword inappropriately will themselves fall by its edge. Anyone who unjustly employs the sword, as Peter did, should expect nothing less than destruction by it. He that sheddeth man's blood, his blood shall be shed in his stead (Gen. 9:6). Such is the decree of divine justice. Allowing vengeance for wrongdoing without rightful authority leads only to further cycles of retribution. In contrast, the sword in the hands of civil authorities serves as a powerful enforcer of justice against wrongdoers (Rom. 13:4)."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"He contemplated opposing the Lord not just through words but also through actions. Consequently, he received a fresh rebuke from the Lord: Then JESUS said unto him, Return thy sword to its place, to its sheath; for ALL THOSE WHO HAVE TAKEN THE SWORD (all who raise the sword against rightful authority, in any form) shall perish by the sword."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"Addressing the Apostle Peter, Jesus instructed him to sheath the sword, declaring that those who resort to the sword will themselves succumb to it (John 18:11). This signifies that all who oppose the revelation of wickedness through violent means will ultimately meet a similar fate through that very same violence."}]}
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