Luke 22:36

22:36 take your money and a traveler’s bag: For their missions to Israel’s villages, the apostles had traveled without provisions and depended on others’ support (9:3; 10:3-4). In the dangerous days to come, they would have to plan more carefully. Jesus prepared his disciples for his suffering and death, and also for the establishing of the church and the worldwide proclamation of the Good News. • a sword: Jesus was probably not telling his followers to take up arms, but was speaking metaphorically—they must prepare themselves for a violent crisis.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 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 safeguard against the world. For that very reason He permits them to avail themselves of the ordinary helps which minister to the supply of food and to self-defence: and accordingly He informs them of the fact at this time, which was exactly the 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”], wherewith to buy.—τὸ ἱμάτιον, garment) which is more necessary than a purse.—ἀγοράσει, shall buy) See Appar. Crit. Ed. ii. on this passage.[241] The Consequent is put for the Antecedent. That is to say, Ye shall find men at the present time, not only not inclined to confer benefits on you, but altogether hostile in their behaviour towards you. It was for this reason that the Apostles, from this time even up to the day of Pentecost, kept themselves not only as private indivduals, but sometimes shut up in their respective homes: Joh 16:32 [“Ye shall be scattered every one to his own”]; Luk 19:27; Luk 20:10; Luk 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 sword of 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 22:36 . ἀλλὰ νῦν , but now , suggesting an emphatic contrast between past 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 sword or, more generally, to provide for himself; he is going now not on a peaceful mission in connection with which he may expect friendly reception and hospitality, but on a campaign in 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 sell his upper garment, however indispensable for clothing by day and by night. A sword the one thing needful. This is a realistic speech true to the manner of Jesus and, what is rare in Lk., given without toning down, a genuine logion without doubt.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

All this talk is by way of an allegory, as if he said, O my friends and fellow soldiers, you have lived hitherto as it were in peace: but now there is a most sharp battle at hand to be fought, and therefore you must lay all other things aside, and think upon furnishing yourselves in armor. And what this armor is, he showeth by his own example, when he prayed afterward in the garden, and reproved Peter for striking with the sword.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 36. He that hath no sword] Bishop PEARCE supposes that the word μαχαιραν, sword, has been inserted here from what is said in Lu 22:38, as it is evident our Lord never intended to make any resistance, or to suffer a sword to be used on the occasion; see Mt 26:52. The word stands rather oddly in the passage: the verse, translated in 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 sword be omitted, the passage may be understood thus: "When I sent you out before, Lu 10:1, c., I intended you to continue itinerants only for a few days, and to preach the Gospel only 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 Gospel to every creature; and, as ye shall be generally hated and persecuted for my sake, ye shall have need to make every prudent provision for your journey; and so necessary will it be for you to provide yourselves victuals, &c., for your passage through your inhospitable country, that, if any of you have no scrip or wallet, he should sell even 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 great difficulty and danger, and that now the disciples had need to look to themselves, for his murderers were at hand. The reader will observe that these words were spoken to 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 sell his garment in order to purchase a sword to defend himself and his Master from the attack of the Jewish mob.

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 against wild beasts, and to intimidate wicked men, who, if they found them totally defenceless, would not hesitate to make them their prey, or take away their life. However the matter may be understood, we may rest satisfied that these swords were neither to be considered as offensive weapons, nor instruments to propagate the truth. The genius and spirit of the Christian religion is equally against both. Perhaps, in this counsel of our Lord, he refers to the contention about supremacy: as if he had said, Instead of contending among yourselves about who shall be the greatest, ye have more need to unite yourselves against the common enemy, who are now at hand: this counsel was calculated to show them the necessity of union among themselves, as their enemies were both numerous and powerful.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(36) He that hath a purse, let him take it.—The word for “purse” is the same as in Luk_10:4, where see Note. On “scrip,” see Note on Mat_10:10. If the words had stopped short of the “sword,” we could have received their literal meaning without difficulty. They would have seemed to counsel the prudence which provides for want, instead of a simple trust, as before, in the providence of God, and so would have sanctioned all equitable forms of Church organisation and endowment. The mention of the “sword,” however, introduces a new element of thought. Our Lord’s words to Peter (Mat_26:52) show that the disciples were not meant to use it in His defence. It is not likely that He would teach them to use it in their own, as they preached the gospel of the Kingdom. True teachers felt afterwards that the weapons of their warfare were not carnal (2Co_10:4). What follows supplies a probable explanation. The Master knew that two of the disciples (Peter and another) had brought swords with them, and with that acceptance of the 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, conveyed His 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

36. But now] This was an intimation of their totally changed relation to the world. There was no spontaneous hospitality, no peaceful acceptance, no honoured security, to be looked for now.

he that hath no sword, let him sell his garment, and buy one] Rather, lie that hath not (either purse or scrip to buy a sword with), let him, &c. Of course the expression was not meant to be taken with unintelligent literalness. It was in accordance with that kind metaphorical method of expression which our blessed Lord 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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For I say unto you, that this that is written,.... In

must yet be accomplished; it having not been as yet; at least not so perfectly fulfilled:

and he was reckoned among the transgressors. The Syriac and Arabic versions read in the first person, "and I shall be reckoned", &c. and so the Persic version, "that I may be numbered", &c. and the Ethiopic renders it, "and the Lord Jesus is numbered with sinners"; neither right: for the words are a proper citation from Isa 53:12 which, as the whole prophecy belongs to the Messiah, was fulfilled in Jesus; who, though he was no transgressor, yet being in the likeness of sinful flesh, and dwelling among, and conversing with sinners, was traduced as one, and was joined with Barabbas, a murderer, a thief, and a robber, and put up with him for the people to choose which of the two they would have released; and was at last crucified between two thieves; and more than this, being in the legal place, and stead of his people, and having their sins laid upon him, and imputed to him, he was made and accounted, by imputation, not only a sinner, but sin itself; and as such, was considered in the eye of the law, and by the justice of God, and was treated accordingly; See Gill on Mar 15:28.

for the things concerning me have an end. The Syriac version renders it, "all of them"; or "the whole of it", as the Ethiopic version; all that were concerning him; all the counsels, purposes, and decrees of God, relating to his sufferings and death; to the manner in which his death was brought about, by one of his disciples betraying him; to the several indignities he should be used with, by Herod, Pontius Pilate, the Jews, and Roman soldiers; and to his death itself; all which were by the determinate counsel, and foreknowledge of God, and now were about to have, and quickly had their fulfilling end; as also all his own covenant engagements and agreements he entered into with his Father, to bear the sins of many, to make his soul an offering for sin, to be numbered with transgressors, and pour out his soul unto death; and likewise all the types and shadows of the law, all sacrifices in general, and the daily sacrifice in particular, with the passover, brazen serpent, and other things, even the whole law, both moral and ceremonial, had their full and final accomplishment in him; together with all the prophecies of the Old Testament relating to this matter, particularly Gen 3:15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

36 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.

Ver. 36. But now he that hath, &c.] Here the Captain of our salvation cries, Arm, arm; and under the name and notion of corporal weapons he intends all manner of spiritual preparations.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 short, and there was no need that they should make preparation for a long absence, or for encountering great dangers. 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 pressed on, it was proper that they should make provision for what was before them.

A purse - See the notes at Mat 10:9. He intimates that they should “now” take money, as it would be necessary to provide for their wants in traveling.

Scrip - See the notes at Mat 10:10.

And he that hath no sword - There has been much difficulty in understanding why Jesus directed his disciples to arm themselves, as if it was his purpose to make a defense. It is certain that the spirit of his religion is against the use of the sword, and that it was not his purpose to defend himself against Judas. 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 altogether refers to their future life. They were going into the midst of dangers. The country was infested with robbers and wild beasts. It was customary to go armed. He tells them of those dangers - of the necessity of being prepared in the usual way to meet them. This, then, is not to be considered as a specific, positive “command” to procure a sword, but an intimation that great dangers 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 consisted in 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 accustomed to, and go into scenes of poverty, want, and danger, where they would feel the necessity of money, provisions, and the means of defense. All, therefore, that the passage justifies is:

That it is proper for people to provide beforehand for their wants, and for ministers and missionaries as well as any others. That self-defense is lawful.

Men encompassed with danger may lawfully “defend” their lives. It does not prove that it is lawful to make “offensive” war on a nation or an individual.

Let him sell his garment - His “mantle” or his outer garment. See the notes at Mat 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 danger would be very great and pressing.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That hath not, &c. Whilst the apostles are contending for prerogative, he reminds them that now is the time of danger and slaughter; for I, your Master, (says he) shall be led to a dishonourable death, and reputed among the wicked: as all which hath been foretold of me shall have their end; that is, be fulfilled. Wishing also to insinuate the violence of the assaults they themselves will have to sustain, he mentions a sword; but does not reveal all, lest they should be too much alarmed; nor does he entirely suppress the mention of it, lest sudden attacks might overpower them, had they not been forewarned. (Theophylactus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

36. But now—Childhood is past, and the divine order is, that your powers be developed into the efficiency of manhood. You are like adventurers that must go forth to travel and battle upon your own resources.

He that hath— Whatever of means or instrumentalities you have got, cultivate and put them to strenuous use.

He that hath no sword—Who finds himself unfurnished for the combat that may come.

Sell his garment—For let him be well assured that the battle is sure to come, and that victory is of more value to him than the garment upon his back.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But now - You will be quite in another situation. You will want every thing. He that hath no sword, let him sell his garment and buy one - It is plain, this is not to be taken literally. It only means, This will be a time of extreme danger.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

36. But now. Now has come a time of trial when all will be against you. Let him … buy a sword. Not to be taken literally, but a striking way of saying that enemies upon every side will assail them.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

36. ἀλλὰ νῦν. This was an intimation of their totally changed relation to the world. There was no spontaneous hospitality, no peaceful acceptance, no honoured security, to be looked for now.

ὁ μὴ ἔχων. ‘He that hath not’ (either purse or scrip to buy a sword with), ‘let him,’ &c. Of course the expression was not meant to be taken with unintelligent literalness. It was in accordance with that kind metaphorical method of expression which our blessed Lord 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.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

36.] αἴρειν was the very word used in the prohibition before.

There is a question what should be supplied after μὴ ἔχων. Very many authorities make μάχαιραν understood (as in E. V.);—but the simpler construction and better sense is to place μὴ ἔχων in contrast with ἔχων, he who has a purse, &c., and he who has none, let him &c., see reff. Thus the sense will be complete—for he who has a purse, can buy a sword, without selling his garment.

μάχαιρα must be here used in the sense of a sword,—compare ver. 49:—and not a knife to eat with, which some have understood. The ‘sword of the Spirit’ (Olshausen and others) is wholly out of the question. The saying is both a description to them of their altered situation with reference to the world without, and a declaration that self-defence and self-provision would henceforward be necessary. It forms a decisive testimony, from the mouth of the Lord Himself, against the views of the Quakers and some other sects on these points. But it does not warrant aggression by Christians, nor, as some R. Catholics (see the bull “Unam sanctam” of Boniface VIII., cited in Wordsw. ad loc.), spreading the gospel by the sword.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

36. ὁ μὴ ἔχων. This is ambiguous. It may look back to ὁ ἔχων βαλλάντιον: “He that hath no purse, let him sell his garment and buy a sword” (Cov. Gen. Rhem. RV.). Or it may anticipate μάχαιραν: “He that path no sword, let him sell his garment and buy one” (Tyn. Cran. AV.). The former is far the more probable. Only he who has no money or wallet, would sell the most necessary of garments (ἱμάτιον, 6:29), to buy anything. But even the ἱμάτιον is less indispensable than a sword; so dangerous are their surroundings. “For henceforth the question with all those who continue in the land will not be whether they possess anything or not, but whether they can exist and preserve their lives” (Cyril Adex. Syr. Com. ad loc., Payne Smith. p. 680) Christ implies that His Apostles will have to rely upon their own resources and to confront deadly hostility. Comp. Joh 15:18-21. Christ does no mmean that they are to repel force by force; still less that they are to use force in spreading the Gospel. But in a figure likely to be remembered He warns them of the changed circumstances for which they must now be prepared.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He that hath no sword, etc. But sword is not governed by hath. It is too far off in the sentence. The meaning is, he that hath not a purse or scrip (and is therefore penniless), let him sell his garment and buy a sword. So Wyc.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.