Matteo 26:52 Commento

And it came to pass, when Jesus had finished all these sayings,.... Meaning either all that are recorded by this evangelist, all the sermons and discourses of Christ, delivered both to the people of the Jews, and to his disciples; his conversation with the former, and his divine instructions and prudent advice to the latter, together with all his excellent parables, which are largely related in this book; or else what is said in the two preceding chapters, concerning the destruction of Jerusalem, and the end of the world, the state of the church, and conduct of his servants to the end of time, expressed in the parables of the virgins and talents, and concerning the last judgment and final state of all men: he said unto his disciples; who now were alone with him: having finished his prophetic, and being about to enter on his priestly office, he gives his disciples some intimations of its near approach.

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, 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.

But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbe

He said to Peter, "Put your sword back into its place" (which is one of patience). After restoring the amputated ear, as the other Evangelist says (which was a sign of both supreme kindness and divine power), he spoke these words that they might ring true to what he had said and done before. Although they might not remember the good things done in the past, they might acknowledge the good things done in the present.

But all who use the sword do not perish by the sword; of those who have used the sword either judicially, or in self-defence against robbers, fever or accident carries off the greater part. Though if according to this every one who uses the sword shall perish by the sword, justly was the sword now drawn against those who were using the same for the promotion of crime.

The Lord then bids him return his sword into its sheath, because He would destroy them by no weapon of man, but by the sword of His mouth.

But another saith, that they moreover asked, "Shall we smite?" but that He forbad it, and healed the man, and rebuked His disciple, and threatened, that He might move him to obedience. "For all they that take the sword," He said, "shall die with the sword." And he adds a reason, saying, "Think ye that I cannot pray to my Father, and He shall presently give me more than twelve legions of angels? But that the Scriptures might be fulfilled." By these words He quenched their anger, indicating that to the Scriptures also, this seemed good. Wherefore there too He prayed, that they might take meekly what befell Him, when they had learnt that this again is done according to God's will. And by these two things, He comforted them, both by the punishment of them that are plotting against Him, "For all they," He saith, "that take the sword shall perish with the sword;" and by His not undergoing these things against His will, "For I can pray, He saith, "to my Father."

(Verse 52.) Then Jesus said to him: Put your sword back into its place. For all who take the sword will perish by the sword. And if one does not carry a sword in vain, who is appointed as the avenger of the Lord's wrath against those who do evil: nevertheless, whoever takes up the sword will perish by the sword. Which sword? That same one which turns fiery before Paradise (Genesis 3): and the sword of the spirit, which is described as the armor of God (Ephesians 6).

With what sword then shall he perish, that takes the sword? By that fiery sword which waves before the gate of paradise, and that sword of the Spirit which is described in the armour of God.

(cont. Faust. xxvii. 70.) That is, every one who uses the sword. And he uses the sword, who, without the command or sanction of any superior, or legitimate authority, arms himself against man's life. For truly the Lord had given commandment to His disciples to take the sword, but not to smite with the sword. Was it then at all unbeseeming that Peter after this sin should become ruler of the Church, as Moses after smiting the Egyptian was made ruler and chief of the Synagogue? For both transgressed the rule not through hardened ferocity, but through a warmth of spirit capable of good; both through hatred of the injustice of others; both sinned through love, the one for his brother, the other for his Lord, though a carnal love.

(Serm. 22.) The Lord of the zealous Apostle will not suffer his pious feeling to proceed further, Then saith Jesus unto him, Put up again thy sword into his place. For it was contrary to the sacrament of our redemption that He, who had come to die for all, should refuse to be apprehended. He gives therefore licence to their fury against Him, lest by putting off the triumph of His glorious Cross, the dominion of the Devil should be made longer, and the captivity of men more enduring.

Otherwise; Every one who uses the sword to put man to death perishes first by the sword of his own wickedness.

It behoved also that the Author of grace should teach the faithful patience by His own example, and should rather train them to endure adversity with fortitude, than incite them to self-defence.

Then Christ gives the dictum of the law, that he who slays will himself be slain. For the law says that "they who take the sword shall perish with the sword" (Gen. 9:6 and Jer. 15:2). He implies that the Jews who take up the sword against Him will be destroyed by the sword of the Romans.

Then Jesus said to him: Put up again thy sword into its place. Here the rebuke is set forth. And first, he rebukes Peter; secondly, the servants: in that same hour Jesus said to the multitudes etc. And first, he sets forth the admonition; secondly, he assigns the reason for the admonition: for all that take the sword shall perish with the sword. It says: then Jesus said to him: Put up again thy sword into its place. He had come to suffer willingly; therefore he did not wish to be defended. And in this he gave an example that martyrs suffering for Christ should not defend themselves. Then he assigns the reason: and first, from the punishment; secondly, from the will of Christ; thirdly, from authority. The second is at thinkest thou that I cannot ask my Father etc.; the third at how then shall the Scriptures be fulfilled? First, he restrains him by the fear of punishment, saying all that take the sword shall perish with the sword. But Augustine raises a question, because not all who strike with the sword perish by the sword, but sometimes by fever; therefore it can be explained in a threefold way, according to the threefold sword: the material sword, concerning which Psalm 37:14 says: the wicked have drawn out the sword. Likewise, the sword of divine sentence, concerning which Jeremiah 19:7 says: I will overthrow them with the sword. Likewise, the sword of the divine word; Ephesians 6:17: and take the sword of the Spirit, which is the word of God. It can therefore be understood of all these. Of the material sword, because whoever kills by the sword will perish by the sword, i.e., by his own, not by another's. Hence Psalm 37:15: let their sword enter into their own hearts. Likewise, it can be explained of the sword of condemnation, concerning which it is found at Genesis 3:24 that the Lord placed a flaming sword before Paradise. Hence those who condemn others will be condemned by the divine sentence. Or some take by their own authority what they do not have from another, and such perish by the sword.

GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15) In the end of the sabbath, as it began to dawn--after the Sabbath, as it grew toward daylight. toward the first day of the week--Luke (Luk 24:1) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John (Joh 20:1) says, "when it was yet dark." See on Mar 16:2. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus. came Mary Magdalene, and the other Mary--"the mother of James and Joses" (see on Mat 27:56; Mat 27:61). to see the sepulchre--with a view to the anointing of the body, for which they had made all their preparations. (See on Mar 16:1-2). And, behold, there was--that is, there had been, before the arrival of the women. a great earthquake; for the angel of the Lord descended from heaven, &c.--And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning--luster that darted from him, the Roman guard, and do honor to his rising Lord.