Then Jesus said to him, “Put your sword back into its place, for all those who take the sword will die by the sword.
Parallel Translations
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Then Jesus said to him, “Put your sword back into its place, for all those who take the sword will die by the sword.
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Then sayde Iesus vnto him: put vp thy swearde into his sheathe. For all that ley hond on the swearde shall perisshe with the swearde.
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Then sayde Iesus vnto him, Put vp thy sworde into his place: for all that take the sworde, shall perish with the sworde.
Examined in Scripture Analysis
Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (12)
Passages linked to Matthew 26:52 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 9:6 Whoever sheds man’s blood, his blood will be shed by man, for God made man in his own image.
- Revelation 13:10 If anyone is to go into captivity, he will go into captivity. If anyone is to be killed with the sword, he must be killed. Here is the endurance and the faith of the saints.
- Romans 12:19 Don’t seek revenge yourselves, beloved, but give place to God’s wrath. For it is written, “Vengeance belongs to me; I will repay, says the Lord.”
- 1 Peter 2:21-23 For you were called to this, because Christ also suffered for us, leaving you an example, that you should follow his steps, who didn’t sin, “neither was deceit found in his mouth.” When he was cursed, he didn’t curse back. When he suffered, he didn’t threaten, but committed himself to him who judges righteously.
- 1 Peter 3:9 not rendering evil for evil, or insult for insult; but instead blessing, knowing that you were called to this, that you may inherit a blessing.
- Revelation 16:6 For they poured out the blood of saints and prophets, and you have given them blood to drink. They deserve this.”
- Psalms 55:23 But you, God, will bring them down into the pit of destruction. Bloodthirsty and deceitful men shall not live out half their days, but I will trust in you.
- Ezekiel 35:5-6 “ ‘ “Because you have had a perpetual hostility, and have given over the children of Israel to the power of the sword in the time of their calamity, in the time of the iniquity of the end; therefore, as I live,” says the Lord Yahweh, “I will prepare you for blood, and blood will pursue you. Since you have not hated blood, therefore blood will pursue you.
- Matthew 23:34-36 Therefore behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. Most certainly I tell you, all these things will come upon this generation.
- Matthew 5:39 But I tell you, don’t resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also.
- 1 Corinthians 4:11-12 Even to this present hour we hunger, thirst, are naked, are beaten, and have no certain dwelling place. We toil, working with our own hands. When people curse us, we bless. Being persecuted, we endure.
- 1 Thessalonians 5:15 See that no one returns evil for evil to anyone, but always follow after that which is good for one another and for all.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
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Geneva Bible translators 1599 · Public Domain They take the sword to whom the Lord hath…
They take the sword to whom the Lord hath not given it, that is to say, they which use the sword, and are not called to it.
Our vocation must be the rule of our zeal.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 52 Then said Jesus unto him, Put up again…
52 Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.
Ver. 52. Put up again thy sword] {See Trapp on "Joh 18:11"}
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For all they that take the sword] Without a just calling, as those sworn swordsmen of the devil, the Jesuits, whose faction (as one saith of them) is a most agile sharp sword; the blade whereof is sheathed at pleasure, in the bowels of every commonwealth, but the handle reacheth to Rome and Spain. Their design is to subdue all to the pope, and the pope to themselves.
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.
John Gill 1763 · Public Domain Thinkest thou that I cannot now pray to my…
Thinkest thou that I cannot now pray to my Father,.... Meaning, if he thought proper, or that there was any necessity for it, or that he was desirous of being rescued out of such hands he was falling into. This must be understood of him as man: for, as God, the angels were his creatures and ministering servants, whom he had the command of himself, and so had no need, as such, to pray to his Father to detach a number of them to his assistance, and which, as man, he could only want,
And he shall presently give me more than twelve legions of angels. A Roman legion consisted of about six thousand soldiers, or upwards; some add six hundred sixty six; and others make the number far greater. Twelve are mentioned, either with respect to the twelve apostles; or in allusion, as others think, to the Roman militia; a proper and full army with them consisting of such a number of legions: and that there is an innumerable company of angels, thousand thousands, and ten thousand times ten thousand, is certain; and the Persic version here reads; "twelve myriads" of legions; and that these are at the command of God, and he can dispatch them at once, on any emergent occasion, is very evident; and what is it that such a company of angels is not capable of, when a single angel slew in one night an hundred, fourscore, and five thousand men,
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Kg2 19:35, wherefore had Christ had any inclination to have been rescued from the present danger, he stood in no need of Peter's sword.
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 All they that take the sword - Without God's…
All they that take the sword - Without God's giving it them: without sufficient authority.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 52. Put up again thy sword into his…
Verse 52. Put up again thy sword into his place] Neither Christ nor his religion is to be defended by the secular arm. God is sufficiently able to support his ark: Uzzah need not stretch out his hand on the occasion. Even the shadow of public justice is not to be resisted by a private person, when coming from those in public authority. The cause of a Christian is the cause of God: sufferings belong to one, and vengeance to the other. Let the cause, therefore, rest in his hands, who will do it ample justice.
Shall perish with the sword] Instead of απολουνται, shall perish, many excellent MSS., versions, and fathers, have αποθανουνται, shall die. The general meaning of this verse is, they who contend in battle are likely, on both sides, to become the sacrifices of their mutual animosities. But it is probably a prophetic declaration of the Jewish and Roman states. The Jews put our Lord to death under the sanction of the Romans-both took the sword against Christ, and both perished by it. The Jews by the sword of the Romans, and the Romans by that of the Goths, Vandals, c. The event has verified the prediction-the Jewish government has been destroyed upwards of 1700 years, and the Roman upwards of 1000. Confer with this passage, Ps 2:4; Ps 2:9; Ps 110:1; Ps 110:5-6. But how came Peter to have a sword? Judea was at this time so infested with robbers and cut-throats that it was not deemed safe for any person to go unarmed. He probably carried one for his mere personal safety.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Shall perish by the sword. This was not to…
Shall perish by the sword. This was not to condemn the use of the sword, when employed on a just cause, or by lawful authority. Euthymius looks upon it as a prophecy that the Jews should perish by the sword of the Romans. (Witham) --- Our divine Saviour would not permit this apostle to continue in his pious zeal for the safety of his Master. He says to him: put up thy sword. For he could not be unwilling to die for the redemption of man, who chose to be born for that end alone. Now, therefore, he gives power to his implacable enemies to treat him in the most cruel manner, not willing that the triumph of the cross should be in the least deferred; the dominion of the devil and man’s captivity in the least prolonged. (St. Leo)
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).
Daniel D. Whedon 1874 · Public Domain 52. Sword into its place — The sword has…
52. Sword into its place — The sword has its place, but its place is not the hands of the apostles. Our Lord does not command the sword to be flung away. As a recognized instrument of governmental authority, the stern asserter of law and peace, it has its place. Take the sword… perish with the sword — It is plain that this was intended as stating the result of any attempt at resistance on the part of the disciples. But it is expressed with comprehensive wisdom, so as to be true as a general law. At least it states a law of contingency to which all who follow the profession of arms are to submit. We take the sword under the full chance of perishing by it.
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 52. all they that take the sword shall perish…
52. all they that take the sword shall perish with the sword] To this reason for non-resistance Christ added another, “The cup which my Father has given me shall I not drink it?” (John).
take the sword] i. e. against rightful authority. The truth of this saying was exemplified by the slaughter of nearly a million and a half of Jews, who “took the sword” against Rome a. d. 67–70.
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52–54. These verses are peculiar to Matthew; each Evangelist has recorded sayings unnoticed by the others. It is easy to understand that in these exciting moments each bystander should perceive a part only of what was said or done.
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 (52) All they that take the sword.—St. Matthew’s record…
(52) All they that take the sword.—St. Matthew’s record is here the fullest. St. Mark reports none of the words; St. Luke (Luk_22:51) gives only the calming utterance, “Suffer ye thus far;” St. John (Joh_18:11) adds to the command to put the sword into its sheath the words, “The cup which My Father hath given Me, shall I not drink it?” a manifest echo of the prayer that had been uttered before in the hour of His agony. The words which St. Matthew gives are obviously not a general rule declaring the unlawfulness of all warfare, offensive or defensive, but are limited in their range by the occasion. Resistance at that time would have involved certain destruction. More than that, it would have been fighting not for God, but against Him, because against the fulfilment of His purpose. It is, however, a natural inference from the words to see in them a warning applicable to all analogous occasions. In whatever other cause it may be lawful to use carnal weapons, it is not wise or right to draw the sword for Christ and His Truth. (Comp. 2Co_10:4.)
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 Put up again thy sword into his (its) place.…
Put up again thy sword into his (its) place. Christ orders Peter to sheathe his sword; but the wording is peculiar, Turn away (apostreqon) thy sword; as if Christ would say, "The sword is none of mine; the arm of flesh and the carnal weapon are thine; turn off thy sword from the use which thou art making of it to its proper destination, to be wielded only at God"s command." Then he gives a motive for this injunction. For all they that take (oi labontev) the sword shall perish with the sword. There is a stress on the word "take," and there is an imperative force in the future, "shall perish." The Lord is speaking of those who arbitrarily and presumptuously resort to violence; and he says, "Let them feel the sword." The word was of wide application, and contained a universal truth; it was, in fact, a re-enactment of the primaeval law touching the sacredness of human life, and the penalty that ensues on its infringement. (Gen_9:5, Gen_9:6) It enforced also the general lesson that violence and revenge effect no good end, and bring their own punishment. There is no prophecy here (as some suppose) of the destruction of the Jews at the hands of the Romans; nor is Christ intent on soothing Peter by the thought of the future retribution which awaited the enemies whom he was so eager to chastise. Such suggestions are arbitrary and unwarranted by the context.
The curse of the sword.
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It was natural that the impetuous disciple should try to defend his beloved Master. But his action was a piece of madness, and, if persisted in, it must have led to a needless slaughter of the followers of Christ. It was not on this account only, however, that our Lord promptly checked it, although doubtless his keen perception and wise judgment detected the strategic weakness of the situation. A much deeper thought flashes out from his words, and sheds a light on the character of his kingdom and the method of his work.
I THE CAUSE OF CHRIST CANNOT BE ADVANCED BY THE SWORD. Mohammedanism is its very opposite in this respect. Charles the Great made a fatal blunder when he drove the Saxons into the water of baptism by a charge of his fierce warriors.
1. Christ aims at inward conviction. A religion of external observances may be imposed by force; but you cannot compel a man to believe as you wish. The persuasion of force may induce a particular course of action to be followed; it will never spread the idea it champions.
2. Christ desires to win love. He has not conquered a soul if he has only brought it to silent submission. He seeks much more. He would have the hearts of his people. But the use of force is directly opposed to any such results. You cannot make a man love you by half killing him with sword thrusts. This method might advance a superstition of fear; it could never aid a gospel of love.
II THE RIGHTS OF CHRIST CANNOT BE DEFENDED BY THE SWORD. At first sight it might seem to be reasonable to defend Christian truths and institutions by force, even although they could not be planted in this way. Constantine thought so, when he brought the whole machinery of the state to support the Nicene party in its opposition to the Arians. But the subsequent change of his own policy, and the long triumph and tyranny of Arianism, proved that he was mistaken. Here is the fatal error of the persecutor in all ages. Nothing is so injurious to a religious cause as the forcible suppression of its enemies. The religion that persecutes exchanges the love and devotion with which it may once have been regarded for horror and aversion. The dreadful Marian persecutions did more to destroy the power of the pope in England than all the assaults of the Protestants. The same fate would follow the same policy if it were pursued in defence of the purest form of the gospel of Christ.
III THE WORLD AT LARGE SUFFERS IMMENSELY FROM THE SWORD. Occasionally there is a righteous war, as that which resulted in the suppression of slavery in America. But in the vast majority of cases, a war is an almost unmitigated evil to all who are engaged in it. It causes immeasurable sufferings, and it encourages the worst passions. The words of Christ are true in a deeper sense than superficial readers discover. Not only is the fighting man liable to be killed in battle. His behaviour endangers his better nature. The spirit of hate and revenge is fatal to all that is good in him. Thus he perishes by the sword not alone by the sword of his antagonist, which he provokes, but by the sword which he wields in his own hand. He is a suicide. In defending his body, too often he kills his own soul. W.F.A.
The place for the sword.
"Put up again thy sword into his place." We need not suppose that our Lord intended to give any general directions concerning the use of the sword. The question of the lawfulness or unlawfulness of warfare cannot even be connected with our Lord"s expression to St. Peter. Our Lord"s words strictly fit the occasion. "Resistance at that time would have involved certain destruction. More than that, it would have been fighting, not for God, but against him, because against the fulfilment of his purpose." It is rather strange to find St. Peter with a sword. No doubt he had anticipated a conflict, and therefore provided the weapon. It is not likely that he knew how to use the sword, and he evidently slashed with it very dangerously.
I THE SHEATH IS NOT ALWAYS THE PLACE FOR THE SWORD. We may wish that it could be kept there, but while human nature is what it is; while society finds it needful to guard itself against itself; and while nations will press claims against other nations, the sword can neither be kept in its sheath nor turned into a ploughshare. We can see three types of persons who must still, on occasion, take the sword out of its sheath.
1. The executioner, who carries out the decisions of the law in relation to criminals, disturbers of the public peace, who have been fairly tried and honourably condemned.
2. The vindicator, who must take the sword out of its sheath to avenge public wrongs, ill treatment of ambassadors, etc., as lately at Manipur.
3. The defender, who meets the foe who would rifle his home or imperil hi nation"s liberty.
II THE SHEATH IS ALWAYS THE PLACE FOR THE CHRISTIAN SWORD. The "weapons of our warfare are not carnal." We triumph by submission, not by resistance. "In whatever other cause it may be lawful to use carnal weapons, it is not wise or right to draw the sword for Christ and his truth" (Plumptre). Christ"s law is "Resist not evil." Christianity has found a strange, but a triumphant, method of dealing with evil. It lets it do its worst. This was our Lord"s way. He yielded, gave himself up, endured, let evil show itself fully; and the consequence is, the whole world knows how utterly bad and base evil is. R.T.
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 52. They that take the sword shall perish with…
52. They that take the sword shall perish with the sword. A general law. The violent usually die violent deaths.
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.