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Selected Verse: Luke 22:36 - King James

Verse	Translation	Text
Lu 22:36	King James	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.

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Notes on the Bible, by Albert Barnes, [1834]
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: 1. That it is proper for people to provide beforehand for their wants, and for ministers and missionaries as well as any others. 2. 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.

Notes on the Bible, by Albert Barnes, [1834]

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:

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

2. 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.

Vincent's Word Studies, by Marvin R. Vincent [1886]
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 purse or scrip (and is therefore penniless), let him sell his garment and buy a sword. So Wyc.

Vincent's Word Studies, by Marvin R. Vincent [1886]

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 purse or scrip (and is therefore penniless), let him sell his garment and buy a sword. So Wyc.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
He that hath no sword - Bishop Pearce supposes that the word μαχαιραν, sword, has been inserted here from what is said in Luk 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 Mat 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, Luk 10:1, etc., 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, etc., 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 Commentary on the Whole Bible - Published 1810-1826

He that hath no sword - Bishop Pearce supposes that the word μαχαιραν, sword, has been inserted here from what is said in Luk 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 Mat 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, Luk 10:1, etc., 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, etc., 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.

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