Well if you think about it all the time, can you not freely discuss it? Anyone online can look up bible passages or read the scripture. Dont you understand that? If these particular books or sections hold such deep meaning for you, then by all means, SHARE what they impart in your own words.

Jesus was not peaceful at all by the way.

Luke 22

22:36 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.

Jesus asks us to sell our clothing in order that we may purchase weaponry with the proceeds.



Have you bought your Jesus sword yet?

Did Jesus endorse and encourage violence in the Gospels, presumably a righteous kind of violence? Did he call his original disciples to this? Did he order all of his disciples to buy swords, really? One verse may indicate that he did.

And Luke 22:36 reads:

36 [Jesus] said to [the disciples], "But now the one who has a purse must take it, and likewise a bag; and the one who has no sword must sell his cloak and buy one."

Cited in isolation, the verse suggests that swords and violence are a possibility. It seems as if all of the disciples should go out and buy one each. After the death and burial of Jesus, they would have to face the world alone without him, so they thought.

However, what happens to the apparent meaning of the verse when it is not read in isolation, but in context? Did Jesus really wield a sword and want all of the disciples to buy one each?

Exegesis of Luke 22:36

The historical context of Luke 22:36 demonstrates that for three years Jesus avoided making a public, triumphal entry of his visits to Jerusalem because he understood that when he set foot in the holy city in this way, he would fulfill his mission to die, in a death that looked like one of a common criminal, just as Isaiah the prophet had predicted hundreds of years before (Is. 53:12). He needed to complete his work outside of Jerusalem.

Now, however, Jesus finally enters the city famous for killing her prophets (Luke 13:33-34), a few days before his arrest, trial and crucifixion, all of which he predicted. Religious leaders were spying on him and asked him trick questions, so they could incriminate him (Luke 20:20). These insincere questions, though they were also asked before he entered the city, increased in frequency during these compacted tense days. But he answered impressively, avoiding their traps. Despite the tension, each day Jesus taught in the temple, and crowds gathered around him, so the authorities could not arrest him, for fear of the people. Then Judas volunteered to betray him, saying that he would report back to the authorities when no crowd was present (Luke 22:1-6).

As Passover drew near, Jesus asked some of his disciples to prepare the Last Supper (most likely the Seder). He elevated the bread and the wine, representing his body and blood, which was broken and shed for the sins of the world in the New Covenant (Luke 22:17-20). However, during the meal, Judas slipped out to search for the authorities because he knew that it was the custom of Jesus to go to the Mount of Olives to pray (Luke 21:37), and that night would be no different.

At this point we pick up the textual context of Luke 22:36 He is eating the Last Supper on the night he was betrayed.

Luke 22:35-38 says:

35 [Jesus] asked them [the eleven apostles], "When I sent you out without a purse, bag or sandals, did you lack anything?"
They said, "No, not a thing."
36 He said to them, "But now the one who has a purse must take it, and likewise a bag. And the one who has no sword must sell his cloak and buy one. 37 For I tell you, this scripture must be fulfilled in me: ‘And he was numbered among the lawless’; and indeed what is written about me is being fulfilled."
38 They [the disciples] said, "See, Lord, here are two swords."
"It is enough," he replied. (NRSV)

The textual context reveals at least two truths. First, Jesus contrasts his ministry before his arrival in Jerusalem with the tense few days in Jerusalem when spies and the authorities themselves were seeking to trap him. Does the tension play a part in understanding why he told his disciples to go out and buy swords? This is answered, below. Second, he says that he would be arrested and tried as a criminal, as the prophecy in Is. 53:12 predicted. Does this have anything to do with swords? Do criminals carry them around? This too is explained, below. Jesus may have a deeper meaning in mind than the violent use of the swords. What is it?

The interpretation of the verses can follow either a strictly physical direction in which swords must be used, or a nonphysical one in which swords must not be used, during Jesus’ last hours. The surest and clearest direction is the nonliteral one, but first we analyze why the literal one will not fit into Luke 22:34-38 and into the passage about the arrest in the Garden of Gethsemane (Luke 22:39-53).

Violent use of the swords

Jesus says to the disciples to buy swords, but when they show him two, Jesus says the two are enough. The first direction, the literal one, is inadequate for two reasons.

First, the obvious question is: two swords are enough for what? Are they enough for a physical fight to resist arrest? This is hardly the case because during Jesus’ arrest a disciple (Peter according to John 18:10) took out his sword and cut off the ear of the servant (Malchus according to John 18:10) of the high priest. Jesus sternly tells Peter to put away his sword, "No more of this!" and then he heals the servant, restoring his ear (Luke 22:49-51). Resisting arrest cannot be the purpose of the two swords.

Second, were the two swords enough for an armed rebellion to resist the authorities and to impose the new Jesus movement in a political and military way? Jesus denounces this purpose in Luke 22:52, as the authorities are in the process of arresting him: "Am I leading a rebellion that you have come with swords and clubs?" The answer is no, as he is seized and led away (v. 54).

So the physical interpretation of Luke 22:36 (the two swords were intended to be used) will not work in the larger context. Two swords are not enough to resist arrest, to pull off a revolt of some kind, or to fully protect themselves in the Garden of Gethsemane.

The contextual meaning of the swords

In contrast to the literal interpretation of using swords physically, the following interpretation works smoothly in context so that all the pieces of the puzzle fit together.

First, Jesus reminds the disciples of his mission for them before he arrived in Jerusalem (Luke 9:3; 10:1-17). Did they need a purse, a bag, or extra sandals? No, because people were friendlier, and their opposition to him was spread out over three years. Now, however, he is in Jerusalem, and he has undergone the compacted antagonism of religious leaders seeking to trap him with self-incriminating words. When the authorities are not present, they send their spies. The atmosphere is therefore tense, and the two swords—no more than that—represent the tension. Jesus’ mission has shifted to a clear danger, and the disciples must beware. However, he certainly did not intend for his disciples to use the swords, as we just saw in the literal interpretation, above, for he is about to tell Peter to put away his sword.

Second, "For I tell you, this scripture must be fulfilled in me: ‘And he was numbered among the lawless’" (Luke 22:37). By far the clearest purpose of the two swords is Jesus’ reference to Isaiah’s prophecy (53:12). He was destined to be arrested like a criminal, put on trial like a criminal, and even crucified like a criminal (but his arrest, trial, and execution were based on false evidence. He did nothing but good.) Yet, he was hung on the cross between two thieves, which is also a fulfillment of Isaiah’s prophecy (Luke 23:32; 39-43). What are criminals known for carrying with them? Weapons, and to be numbered among criminals, Jesus must also have weapons. That is why he said that only two swords would be enough—to fulfill this prophecy. Also, Matthew mentions fulfilling prophecy (26:54). If Peter had kept on physically using the sword to prevent Christ’s arrest, prophecy would not have been accomplished smoothly and without hindrance. Jesus says that he could call on twelve legions of angels to protect him, meaning he is destined by God to die; he was not permitted to stop even the mighty Roman Empire from fulfilling its role (Matt. 26:53). That is why Jesus told Peter to put his sword back in its place (Matt. 26:52). And in Luke he says to Peter after the disciple cut off an ear, "No more of this!" (22:51).

The third and final nonliteral interpretation says that Jesus frequently used physical objects (seeds, lamps, vineyards, coins, lost sheep and so on) to teach nonphysical, universal truths, and the same is possibly true of the two swords. This interpretation of clarification is supported by Matt. 10:34: "Do not suppose that I have come to bring peace to the earth, but a sword." As seen in this article on Matt. 10:34, in context he does not mean a physical sword that cuts up and bloodies the family, but a spiritual and moral one that may divide it up nonphysically. And it is precisely Luke who clarifies Jesus’ meaning of "sword" as nonliteral, in the two parallel passages of Matt. 10:34 and Luke 12:51. If Luke does this in 12:51, then why would he not shift slightly the meaning of "sword" in 22:36-38?

Early Christian history

The foregoing interpretation of the nonphysical use of swords does not say that the two swords did not exist (Luke 22:38). They are not symbols, nor were they imaginary or invisible. Peter really did cut off the ear of the servant of the high priest with one of them (Matt. 26:50-51; Luke 22:49-51).

However, Peter’s use of the sword is done before the formal birth of the Church at Pentecost, when he will be filled with the Spirit in an unprecedented way (Acts 2). It would be misguided to build church doctrine on such a reaction in the heat of the moment, during Jesus’ arrest at night, before Pentecost.

On the other hand, Jesus said to Peter in the Garden, "Put your sword back in its place," meaning, back in its scabbard or holder or in Peter’s belt or another article of clothing. He never said to throw the sword away, off to the side at a distance. Therefore, it is entirely possible that some disciples carried the two weapons after the crucifixion and burial when they lived in hostile territory, and maybe some did after the Resurrection and Ascension.

However, later reliable tradition says that none of the Apostles fought or even tried to fight their way out of fiery trials with swords, as some sort of misguided, twisted, violent martyrs. Instead, tradition says that all of the Apostles but John were martyred as a direct result of persecution (John died from natural causes in old age). Evidently, the example of Jesus throughout his life and in the Garden of Gethsemane made an impression on them.

Though part of this is an argument from silence (drawing conclusions from what a text or history does not say), it is a significant silence of the historical records that speaks volumes. There, this silence will have the support of words.

Conclusion

The events in the Garden of Gethsemane and the commands of Jesus there teach the Apostles nonaggression, so Luke 22:36 does not permit violence. He said to Peter: "For all who draw the sword will die by the sword" (Matt. 26:52). Peter and the others heard those words that clarify the use of swords. Therefore, a lifestyle of the sword must not be part of the disciples’ new walk with the resurrected Christ, as they preached his message of hope.

Feral Im not really certain that entire copied and pasted monologue did anything other than beg that we somehow "re-interpret" what is boldly written. Of course I found another example immediately.


Matthew 10

10:33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

10:34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.

10:35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.

10:36 And a man's foes shall be they of his own household.

10:37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

Jesus warns us not to love our parents or children too much. We have to make sure that we always love him (who we don't even know existed) more than our family. Also, there he goes again mentioning those darn swords. Jesus was a militant survivalist to rival even those crazy ones that live up in the Montana wilderness.

Sorry doll......but these are from my own personal notes and bible studies.....and anyway regardless it answered your question did it not....again misinterpret scripture so sad.






Well once again I could give you a bible study 101 but you don't care to know the truth.....you just want to fight...so have fun with that.

Im not trying to fight with you. I simply posted a couple passages taken directly from scripture with my OWN comments attached that anyone can read. You replied with a HUGE "exegesis" basically requiring us to take a leap of faith and not logically interpret for ourselves what is actually stated in the bible. Shall I find another example or no?

Bible study 101?

There is no such thing!

That would be a direct violation of the tenets of Protestantism.

Bible study is nothing more than organized brainwashing sessions conducted by religious institutions, or groups of biased people who are attempting to push their opinions down the throat of Jesus.

When the Protestants protested against Catholicism denouncing that any man (including a Pope) can speak for God they instantly denied themselves the right to speak for God as well.

Yet this is all the impious Protestants ever seem to do.

The idea of Protestantism was that only the Holy Spirit can speak to a soul.

Therefore the very concept of "Bible Study 101" is a blatant violation of the very foundational tenets of Protestantism.

Moreover, they have absolutely no choice but to accept that Krimsa's inspired interpretation of the Holy Scriptures are indeed valid for Krimsa because this is what the Holy Spirit has spoken to HER.

Protestantism has become the most meaningless religion in the world. Its followers totally spit in the face of their own tenets and try to become self-appointed Paper Popes.

What a joke.

This is almost funnier than watching Seinfeld.

'''10:33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. '''
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The bridge betweeen GOD and MAN is Christ. Kinda the head of the Human resource dept of heaven.
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10:34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.
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Pretty much hes comming to clean house and get rid of all the evil and followers of evil and those that support evil agendas....cochroaches begon. lol
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10:35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
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Most people dont get this but the people whom are alive in CHRIST know this all too well. GOD has deepened the veil of understanding allowing the human being whom is not of CHRIST to be deeply blinded with out repentence or regret to follow their wicked ways. And a spirit of evil is across the land to tempt the living to sin even more deeply to make it easy for the Angels to save the righteous from the earth at the appointed time of
the rapture.
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10:36 And a man's foes shall be they of his own household.
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SEE THE ANSWER ABOVE

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10:37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

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tHIS IS ABOUT THE 1ST AND SECOND COMMANDMENTS.

10:34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.
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Pretty much hes comming to clean house and get rid of all the evil and followers of evil and those that support evil agendas....cochroaches begon. lol

Drew is that your writing? If it is I would agree with you. JC had some spunk and he definitely wasn't totally brown rice and granola. In fact I have found several passages to indicate he was somewhat militant. However, I dont think he's talking about his second coming there which you seem to be implying. The entire second coming thing is pretty much disturbing. Its a prophecy bent on the hope that Christ is going to return as some kind of avenging angel to destroy all the "bad people".

Thats why Ive been busy the past several weeks encircling the entire perimeter of my property with Jesus Proof Fencing.