He said to them, “When I sent you out without purse, wallet, and sandals, did you lack anything?” They said, “Nothing.”
Then he said to them, “But now, whoever has a purse, let him take it, and likewise a wallet. Whoever has none, let him sell his cloak, and buy a sword. For I tell you that this which is written must still be fulfilled in me: ‘He was counted with transgressors.’ For that which concerns me has an end.”
They said, “Lord, behold, here are two swords.” He said to them, “That is enough.”
Geneva Bible translators 1599 · Public Domain On v36 All this talk is by way of an allegory,…
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.
John Trapp 1656 · Public Domain On vv35–38 35 And he said unto them, When I sent…
35 And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.
Ver. 35. See Mat 10:9; Luk 10:4.
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.
Matthew Poole 1685 · Public Domain On v35 Those who interpret Luk 22:35,36, as a precept of…
Those who interpret Luk 22:35,36, as a precept of our Saviour’s imposing a duty upon his disciples, or a counsel concerning the proviting arms which they might use for the protection and defence of themselves, will not only find a difficulty to reconcile their notion of it to several other precepts, and the will of God declared by the apostles’ practice, who never went about by force and arms to defend themselves in the first plantation and propagation of the gospel; but also to reconcile it to the last words of our Saviour, who said, when his disciples told him they had two swords, It is enough; which he would never have said, if he had intended any such thing; for two swords was much too little to have conquered that multitude of adversaries which the disciples of Christ were to meet with. Our Saviour doth doubtless speak in a figure, and all that he intends amounts but to this: Hitherto I have been with you, and you have had my special protection; though you went out without a purse or a scrip, yet you have wanted nothing; though you went without a sword, yet none did you any harm. But the time is now come, when the posture of your affairs will be much altered; your friends will be few, your enemies many, therefore you stand concerned to make as good preparation as you can do in those things that are consistent with the general precepts that I have given you. The tragedy will begin with me; for what is written of me must now be accomplished, Isa 53:12, He was numbered with the transgressors. I must be brought before magistrates as a common malefactor, and hanged on a cross between two thieves. And
the things concerning me shall shortly have an end: you will next come upon the stage, and therefore prepare what in you lieth for the performance of your part.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v35 As if our Lord had said, "Hitherto I have…
As if our Lord had said, "Hitherto I have been with you, and you have had my special protection and careful provision, though you went without purse, script, or sword: but the time is now at hand when I must leave you; when your friends will be few, and your enemies many; therefore make such provision for yourselves, as prudence shall direct. Indeed, my sufferings will be first; I must be numbered with the transgressors, and all things that are written of me must be accomplished, and will suddenly be fulfilled; and after me you will next come upon the stage, therefore prepare and provide for it."
Learn, that Christ having forewarned his members, but especially his ministers, of the dangers, distresses, and difficulties that they are to conflict and encounter with; it is their duty, by faith and patience, with courage and Christian resolution, to be well armed and prepared against them.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv35–38 Then said he unto them,.... That is, Jesus said…
Then said he unto them,.... That is, Jesus said unto 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, when they 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 great penury and distress, should neither have food, nor money to buy any with; and that they should suffer hunger, and thirst, and nakedness, and have no certain dwellingplace, as was their case; see Co1 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 had any money, to carry it with them in their purses; for glad would they be to provide themselves with necessaries at any rate:
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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 sword with, 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 sell his garment and buy a sword; that is, if he could get one no other way. Christ here uses the common dialect of the nation, as Dr. Lightfoot observes. So on the feast of dedication of the temple,
"if a man had not any thing to eat, but what he had by alms, he must beg, or , "sell his 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 Peter the use of one, as he did in a very little time after this: but his meaning is, that wherever they came, and a door was opened for the preaching of the Gospel, they would have many adversaries, and these powerful, and would be used with great violence, and be followed with rage and persecution; so that they might seem to stand in need of swords to defend them: the phrase is expressive of the danger they would be exposed to, and of their need of protection; and therefore it was wrong in them to be disputing and quarrelling about superiority, or looking 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" ancient copies 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv35–38 When I sent you - lacked ye any thing…
When I sent you - lacked ye any thing - Were ye not born above all want and danger?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv35–38 Verse 35. When I sent you without purse] See…
Verse 35. When I sent you without purse] See the notes on Mt 10:9; Mt 10:10.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v35 Luk 22:35-37. And he said, When I sent you…
Luk 22:35-37. And he said, When I sent you without purse, &c. — “Our Lord, having finished what he had to say to Peter in particular, now turned to the other disciples, and put them in mind how they had been prohibited, when they were first sent out, to make any provision for their journey, and directed to rely wholly on God; and that, though they had accordingly gone away without purse, scrip, and shoes, they had never wanted any thing, but had had abundant provision made for them by the kindness of men whom God had disposed to befriend them: but he told them that matters were now altered; they were to be violently assaulted by their enemies, were to meet with the strongest temptations, and to be so hotly persecuted by their countrymen, that they could no longer expect any succour at their hands; for which reason, he ordered them in their future journeys to provide money, and clothes, and swords for themselves: that is, besides relying on the Divine Providence, as formerly, they were to use all prudent precautions in fortifying themselves against the trials that were coming on them.” — Macknight. Or rather, these commands to arm themselves against dangers, are to be considered merely as predictions and warnings given them of the dangers and trials they were to meet with. For the predictions of the prophets are often announced under the form of commands. Thus Isaiah, foretelling the destruction of the family of the king of Babylon, Isa 14:21, says, Prepare slaughter for his children, &c. And Jeremiah, foretelling in like manner the destruction of the Jews, exhibits God as thus addressing them, Jer 9:17-18, Call for the mourning women, &c. And in the prophecy of Ezekiel (Eze 39:17-19) and in the Apocalypse (Rev 19:17-18) this allegoric spirit is carried so far, that orders are given to brute animals to do what the prophet means only to foretel they would do. For this prophecy that is written, must yet be accomplished — As all the other predictions of the prophets concerning me must also be: and he was numbered with the transgressors — Prepare, therefore, to meet a most violent persecution; for I, your Leader, am to be treated as a malefactor, and of course you, my followers, will not escape suffering. Nor are these trials at a distance, they are just at hand. For the things which are written concerning me have an end — Are now drawing to a period, are upon the point of being accomplished. And they said, Behold, here are two swords — Our Lord’s disciples, mistaking his meaning about the swords, replied, they had two: the reason why they had any at all, probably, was, that they might defend themselves against robbers in their journey from Galilee and Perea; and from the beasts of prey, which in those parts were very frequent, and dangerous in the night- time: And he said unto them, It is enough — To show them their mistake, he told them that two swords were sufficient, which it is evident they could not have been for so many men, had he meant what he said in a literal sense. He only meant, This will be a time of extreme danger; to meet which, it will be necessary to be prepared by faith, fortitude, and patience.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv35–38 When I sent you ... - See the notes…
When I sent you ... - See the notes at Mat 10:9-10.
Lacked ye ... - Did you want anything? Did not God fully provide for you? He refers to this to convince them that his words were true; that their past experience should lead them to put confidence in him and in God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv36, 38 That hath not, &c. Whilst the apostles are contending…
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv35, 37, 38 But now--that you are going forth not as before…
But now--that you are going forth not as before on a temporary mission, provided for without purse or scrip, but into scenes of continued and severe trial, your methods must be different; for purse and scrip will now be needed for support, and the usual means of defense.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv35–38 The new responsibilities of the Apostles, Luk_22:35-38.
The new responsibilities of the Apostles, Luk_22:35-38.
In this paragraph our Lord shows his apostles how his departure will leave them very much to their own resources. During his stay on earth his divine care had equipped and guarded them in the travel and the battle. But now they must set up on their own account and provide their own resources.
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35. Purse… scrip—The means, figuratively, of conducting their ministry.
Nothing—They had been like children for whom the parent cared and provided.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv35–38 35. without purse, &c.] See Luk_9:3, Luk_10:4.
35. without purse, &c.] See Luk_9:3, Luk_10:4.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv35–38 (35) When I sent you without purse, and scrip.—The…
(35) When I sent you without purse, and scrip.—The words refer specially to the command given to the disciples in Luk_10:4; Mat_10:9-10. The whole incident is peculiar to St. Luke. The appeal to their past experience is interesting as showing that on their first mission they were welcomed by those who heard them, and received food and shelter that met all their wants.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv35, 37, 38 Vers. 35, 36. And he said unto them, When…
Vers. 35, 36. And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye anything. And they said, Nothing. 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. The Lord speaks one more word to his own before leaving the upper room, More occupied with the future trials of his disciples than with his own tragic destiny, which he knew was about to be fulfilled, he reminds his friends of the comparatively quiet and serene existence they had been spending during the last two years and a half with him. In that period, generally speaking, they had been welcomed and kindly entertained by the people, sometimes, they would remember, even with enthusiasm. But they must prepare now for a different life cold looks, opposition, even bitter persecution, would be their lot for the future. They must order themselves now to meet these things. No ordinary prudent forethought must be omitted by them. He had more than hinted that this future lay before them in his words, "Behold I send you forth as lambs in the midst of wolves;" now he plainly tells them what kind of life awaited them in the immediate future. Of course, the advice as to the sword was not meant to be taken literally. It was one of those metaphors the Lord used so often in his teaching. For a similar metaphor still more elaborately developed, see Eph_6:17, and following verses.
Vers. 35-38. Misunderstanding Christ.
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There is no teacher who has been so well beard, 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 CONTEMPORARY MISUNDERSTANDING.
1. By the apostles themselves.
(1) On this occasion their Lord wished to intimate to them, in strong and forcible language, that to whatever perils and straits they had been exposed before, the time was now at hand when, he himself being taken from their side and the saddest foreshadowings being fulfilled, they would be subjected to far severer trials, and would be (in a sense) cast on their 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 (Mat_16:5-8) the Lord warned them against "the leaven of the Pharisees;" and they supposed him to refer to their neglect in forgetting the bread!
(3) They completely failed to apprehend his meaning when he foretold his own sufferings and death. (Luk_18:31-34)
2. By his disciples generally.
(1) They could not comprehend what he meant by "eating his flesh and drinking his blood. (Joh_6:60)
(2) They completely misunderstood the end he had in view, the character of that "kingdom of heaven" of which he spoke so much.
(3) They did not enter into the great redeeming purpose for which he came.
3. By his enemies.
(1) In so small a matter as his saying recorded in Joh_2:19;
(2) in so great a matter as that recorded in Joh_18:37.
II SUBSEQUENT MISUNDERSTANDING. 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 great end 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 sword of the text (ver. 36), and his use of the word "compel" (Luk_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 enough that we also misunderstand our Master.
1. We may fail to reach the true significance of his words; we may find out, further on, that they have another and 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 well to keep in mind in our endeavor to understand the Divine Teacher. The thought of Christ is
a. profound rather than superficial:
b. spiritual rather than sensuous;
c. comprehensive and far-seeing (reaching through time to immortality) rather than narrow and time-bounded. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv35–38 35. When I sent you forth without purse. See…
35. When I sent you forth without purse. See Matt. 10:9–15; Mark 6:8, 9.
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.
Paul E. Kretzmann 1924 · Public Domain On v35 The seriousness of the coming danger:
The seriousness of the coming danger:
v. 35. And He said unto them, When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing.
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v. 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.
v. 37. For I say unto you that this that is written must yet be accomplished in Me, And He was reckoned among the transgressors; for the things concerning Me have an end.
v. 38. And they said, Lord, behold, here are two swords. And He said unto them, It is enough.
This section is not a digression, but has a very close connection with the foregoing. It was on account of the constant watchfulness and solicitude of the Lord that His disciples had been protected so well; and it was probably just for this reason that Peter had grown so overconfident. About this faithfulness and loving care He now asks the apostles, whether, on any of their trips, when He had sent them off without purse and beggar’s collecting sack and heavy sandals, they had ever been in want of anything. Upon which they answered, in all truthfulness, that they had never lacked anything. He had taken care of them at all times, and their trust had not been in vain. Note: The care of the Lord accompanies His servants even today, sustaining and upholding them amidst the difficulties of their work: a promise full of consolation and comfort. But now the Lord frankly tells His disciples that in the future His physical presence and care would no longer accompany them; they would have to learn to shift for themselves. This the Lord says to them in figurative language, telling them that he who had a purse should be sure to take it, also he that had a beggar’s sack; and as for a sword, they might find it to their advantage to sell their upper garment, however indispensable this might seem, in order to buy one. The disciples, after the removal of their Lord, would not find the same kind reception as before; they would have to care for their means of livelihood; they would have to expect bitter enmity. Days of want, trouble, and severe trials and battles were coming, and they should be prepared for them. As for Him, He is under obligation to the eternal plan of God for the salvation of men. In Him the word of Isa 53:12, would be fulfilled, as well as all the other prophecies. His life and work, His death and resurrection, represent the end of Old Testament prophecy; His fate is fixed beyond recall. The disciples, as usual, did not grasp the real meaning of Jesus, but were under the impression that He was referring to physical fighting. So they showed Him two swords which they had procured in some way or had kept from former years. His only remark upon this was: It is enough. It sounds weary and spiritless, almost disgusted over the lack of understanding shown even now. " For the end I have in view more than enough; but also enough of misunderstanding, disenchantment, speech, teaching, and life generally."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv35, 37 Connecting Statement:
Connecting Statement:
Jesus turns his attention back to speaking to all of his disciples.
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Jesus said to them, "When ... did you lack anything?" They answered, "Nothing."
Jesus uses a question to help the apostles remember how well the people provided for them as they traveled. Though this is a rhetorical question and Jesus is not asking for information, you should translate it as a question unless only a statement would cause the disciples to reply that they had lacked nothing. (See: Rhetorical Question)
When I sent you out
Jesus was talking to his apostles. So languages that have different forms of "you" should use the plural form. (See: Forms of You)
purse
A purse is a bag for holding money. Here it is used to refer to "money." (See: Metonymy)
a bag of provisions
"travelers' bag" or "bag of food"
Nothing
It may be helpful to some audiences to include more about the conversation. AT: "We did not lack anything" or "We had everything we needed" (See: Ellipsis)
The one who does not have a sword should sell his cloak
Jesus was not referring to a specific person who did not have a sword. AT: "If anyone does not have a sword, he should sell his cloak"
cloak
"coat" or "outer garment"
translationWords
Jesus
sword
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv36, 38 22:36 take your money and a traveler’s bag: For…
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.