Revelation: Christ and the Churches

The Biblical Doctrine of Self-Defense

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2008-07-22

Synopsis: John Weaver continues his teaching on the biblical doctrine of self-defense by addressing common objections, particularly the question of why Jesus told Peter to put away his sword. He argues that Peter's actions were unwise, unnecessary, and unenlightened, not a condemnation of self-defense itself. Weaver emphasizes that self-defense is obligatory under the sixth commandment's positive requirement to preserve life, and that the case of Christ's arrest is unique because He came to die. He concludes with practical applications about the proper, wise use of weapons and the biblical mandate to protect oneself and others.

[John Weaver] Well, I want you to open your Bible tonight to four passages, and if you would hold these four passages, mark them down. We will be using each one of these passages. The first one, of course, is Matthew chapter 26. Matthew 26. The second one is Mark 14. The third one is Luke 22.

[John Weaver] And the fourth one is John 18, and you're going to see how each of these passages. Relate to the subject, I began a message last night on the biblical doctrine of self-defense. I'm going to continue that tonight, but I'm going to be dealing with some objections to the biblical doctrine of self-defense. So let's read in Matthew 26, beginning there with verse 51. Matthew 26, verse 51.

[John Weaver] And behold, one of them, which were with Jesus, stretched out his hand and drew his sword and struck the servant of the high priest and slowed off his ear. Then said Jesus unto him, Put up again thy sword into his place, for all that take the sword shall perish with the sword.

[John Weaver] Now, if you look in the book of Mark, chapter 14, beginning there with verse 47, Mark 14, verse 47. And one of them that stood by drew a sword and smote a servant of the high priest and cut off his ear. And Jesus answered and said to them, Are you come out as against the thief with swords and with staves to take me? Now, if you look in Luke chapter 22 and we'll begin reading with verse 49.

[John Weaver] And I think I would ask you to hold this passage because we will be coming back to this passage very frequently. Notice, if you would please, Luke chapter 22. And note verse 49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? And one of them spoke to the servant of the high priest and cut off his ear.

[John Weaver] And Jesus answered and said, Suffer ye thus far. And he touched his ear and healed him. Then Jesus said to the chief priests and captains of the temple and the elders which were come to him, but you come out as against the thief with swords and staves. And then finally, in John, Chapter 18, verses 10 through 12, John, Chapter 18, beginning there in verse 10. Then Simon Peter, having a sword, drew it at the high priest's servant and cut off his right ear.

[John Weaver] The servant's name was Malchus. Then said Jesus unto Peter, Put up thy sword into the sheep, the cup which my father hath given me, shall I not drink it? Then the band and the captain of the officers of the Jews took Jesus and bound him. Last night, I began the message on the biblical doctrine of self-defense, and I pointed out all through scripture. It is biblical.

[John Weaver] It is right not only to defend one's life, but one's family, his friends and neighbors, even to the point of taking life, if necessary. The sixth commandment, thou shalt not kill, has a positive. Every negative has a positive. And the positive of the sixth commandment is thou shalt preserve life. So I proved one point last night, and that is that self-defense is obligatory. That is, we are obligated to defend ourselves. If we allow ourselves to be killed, without defending ourselves or at least attempting to defend ourselves, we're violating the sixth commandment.

[John Weaver] You may lose the fight, but you still must fight based upon the word of God. Now, I've read four passages tonight from the New Testament, and I ask that you hold these passages because we will be turning back and forth and using each one of them, hopefully in examining these passages. We're going to do away with all the objections, or at least the main objections against the biblical doctrine of self-defense.

[John Weaver] Now, let me just try to phrase, I suppose, what I would consider the leading objection to what I taught last night. The leading objection is usually put in the form of a question that goes like this. If self-defense is obligatory. If self-defense is absolutely necessary to defend your life and the lives of others, why then did Christ tell Peter to put his sword back into its sheath? We could also ask the question like this. If self-defense is mandatory, if it's absolutely necessary, why did Peter and the other apostles not simply use their swords and hack their way to safety and deliver themselves and Jesus Christ as well? Well, certainly those are good questions and they deserve to be answered.

[John Weaver] So I ask that you look in your Bible to the book of Luke, chapter 22, and let's begin there. Luke, chapter 22. And let's begin reading with verse 35 and verse 36, and we'll work our way through this passage. Luke, chapter 22. Verse 35, and he said unto them, so Christ is now speaking to his disciples, and he said unto them, when I sent you without purse and script 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 script, and he that hath no sword, let him sell his garments and buy one.

[John Weaver] Now, I want you to note, our Lord asked a simple question. He says, when I sent you out without purse, without script, without shoes, without anything, did you lack anything? And the answer was absolutely nothing.

[John Weaver] Now, let me just declare one simple truth. You must always allow Scripture to interpret Scripture and you must always interpret Scripture in its context. But there's not only an immediate context. There's also a remote context of Scripture as well. And if you would look back in your Bibles very quickly to Luke nine, you will see that which our Lord alluded to when he asked these disciples, did they lack anything when he sent them out without the necessities? Look, if you would, in Luke nine and verse three, he sends them out and he said to them, take nothing for your journey, neither stage nor strip, neither bread, neither money, neither have two coats of peace. And if you look in Luke 10 and verse four, again, he says the same thing. Carry neither purse nor strip nor shoes and salute no man by the way. So when Christ then initially sent out his disciples. He says, you have need of absolutely nothing. Don't prepare anything. Don't take anything with you. I am going to take care of all of your needs.

[John Weaver] And so we ask this simple question, verse 35. Do you recall, do you remember that when I sent you out without all of these things, you had absolutely need of nothing? And they said, that's exactly right. We did not have need of anything now. When he told them not to take any staves with them, a stave would be considered a walking stick or a staff, and that walking staff or walking stick could be used for a number of reasons, not only in aid walking, but it is also a weapon of self-defense. And so our Lord said, when I sent you out, You did not have need of anything. You lacked for absolutely nothing. And they confess that is right.

[John Weaver] But I want you to watch closely. Look in Luke 22, verse 35. Watch now. And he said to them, when I sent you without purse and script and shoes, lacked you anything. And they said nothing. Now watch verse 36. Then said he unto them, but now. Isn't that interesting? But now. Mr. Gaynor's taught Greek for a number of years. There are two little words that are used in the Greek language for but.

[John Weaver] One of them is Allah, A-L-L-A, and the other is dead, D-E. And any time the word Allah is used, it indicates a strong contrast. And so he's contrasting what he did in verse thirty five. He's not sent you without anything. And did you lack anything? They said no. But now he says, I'm making a strong contrast. But now look what he says in verse thirty six.

[John Weaver] He that hath a purse, let him take it. And likewise, a script. And he that hath no sword, let him sell his garment and buy one.

[John Weaver] Now, what our Lord is saying is this. There is a decisive change that is about to take place. I want you to understand now, says Christ, as you go forth, you take your purse.

[John Weaver] Now, the purse was a pouch or depository that they used for money. He said, also, you take your script with you. A script was not paper money. A script was a wallet or a leather pouch that they normally use to place food in. And then he says, above all, he that hath no sword, let him sell his garment and get one. Now, the interesting thing is the word for garment. Is the word you and I would pronounce it, Chimation, it was the most needed and the most necessary garment, it was the outer garment. And that outer garment could be used in a multitude of ways. It was not only the most needed and necessary, oftentimes it was the most expensive. It was most desirable.

[John Weaver] Now, our Lord said in time past, I sent you out without anything and you lack nothing. But now he said, you take your purse, you take your pouch and you take your garment, the most valued garment that you have and sell it and you buy yourself a sword. Literally, here's what he's saying. Whatever it takes. Get a weapon.

[John Weaver] Now you have to ask the question. Why this sudden demand for change? Why now is our Lord emphasizing the fact? The disciples now must carry their own food. They must carry their own money. They must carry their own sword. They must carry their own protection. Why is he doing that? Why is he making the change now? Look in verse 37. Our Lord says, for I say to you that this that is written must yet be accomplished in me.

[John Weaver] And he was reckoned among the transgressors for the things concerning me have an end. Now, what does our Lord say? He is saying, here's why the change is coming about. I am about to be crucified. I'm going to be counted as a criminal. I'm going to be numbered with the transgressors. And let me point out something, folks. You do not have to be a criminal in order to be counted as a criminal.

[John Weaver] Christ was the sinless son of God. Look at the apostles. They were oftentimes arrested and thrown in prison. You know, when we hear today that someone is arrested somewhere in the back of our mind, we tend to think, well, they had to do something wrong to be arrested. That is certainly not the case, folks. I can assure you, if you really and truly want to be arrested today, you don't have to go out and rob a bank. You don't have to shoot anyone. You don't have to go out and kidnap someone. If you really and truly want to be arrested, you just stand for righteousness and you open your mouth and you speak out and expose the wickedness and corruption that's going on in our government, in our society today. And I can assure you, sooner or later, you're going to be arrested. You don't have to do anything wicked to be arrested. Our Lord certainly did not do anything wicked. I can assure you that he was the sinless son of God. And Jesus Christ came to die for sinners.

[John Weaver] He knew that he was going to die. He knew that he would die for the sins of his people. He knew that he would no longer be around to provide for and protect his disciples. Therefore, what he's telling them in verse 36, You're now responsible to provide for yourself. When I was here, when I was with you, I took care of you. I provided for you. I protected you.

[John Weaver] But I'm about to be taken away from you. Now, he said, you get your own money, you get your own script and you get your own sword.

[John Weaver] Now, why in the world would our Lord tell his disciples that? Well, if you'd look in your Bibles very quickly to John, Chapter 15, I think you can understand his reasoning. Look in John, Chapter 15. Beginning there with verse 18, John 15 and verse 18, our Lord says this to his disciples. If the world hate you, you know that it hated me before it hated you. If you were of the world, the world would love his own. But because you're not of the world, but I've chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, the servant is not greater than his Lord.

[John Weaver] If they have persecuted me, they will also persecute you. If they've kept my saying, they will keep yours also. But all these things will they do unto me for my namesake because they know not him that sent me.

[John Weaver] Now, our Lord is saying, look, the disciples are going to be treated like their Lord. If you live in a society that counts Jesus Christ as a criminal, Is it not likely they're also going to count his followers as criminals as well? If you live in a society that hates Jesus Christ, it's not that society going to hate the followers of Jesus Christ. So our Lord is saying if the master is despised and detested and rejected. The followers are going to be treated in the same way, so once you have a new chapter 22. Our Lord is preparing his disciples for the troublesome times that lay ahead of them.

[John Weaver] He's telling them that they must prepare, that they must fulfill and assume all responsibility. And by the way, our Lord is teaching them that they are to use all reasonable means in accomplishing our Lord's work and in conducting and in protecting their lives. Now, here's what our Lord is saying. The miracles that you have been experiencing in times past. Will not continue on the same level after I'm gone.

[John Weaver] If you look in your Bibles holding Luke 22, but look in the book of Acts chapter 2 and verse 22. And here is a statement concerning Christ and certainly he was indeed the miracle worker, but notice if you would in Acts chapter 2 and verse 22. The Word of God says, you men of Israel, hear these words, Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs which God did by him in the midst of you, as you yourselves also know. So here's what Christ is telling his disciples. Look. It is true, I'm the miracle worker, but the miracle worker is about to be taken from you. I'm going to be counted with the transgressors. I'm going to be counted as a criminal. I'm going to be put to death.

[John Weaver] Therefore, you must assume responsibilities for yourself. And let me tell you, yes, there are miracles, even miracles today. But the miracles do not exist in the same degree that they did when our Lord was alive upon this earth. And so Christ is just simply assuming once again and stating once again, that we must take responsibility for the totality of our lives. Now, let me just take a few moments to repeat something that I said last night. I'll say it in a different way, we have to have a proper balance in our lives. By proper balance in our lives, I simply mean this. We must use the means that God has provided for us. And at the same time, we must trust God to make those means effectually.

[John Weaver] Very simply, when people trust in themselves, when they trust in their money, when they trust in their weapons, what they are doing, in essence, is demonstrating nothing less than pride and arrogance and self-deception. You're saying, I'm fully capable of taking care of myself without God. Well, if that's the case, I want to challenge you to try to grow a crop without him. I want to challenge you to try to live without breathing his air. You see, it's absolutely impossible, and it's nothing but pure arrogance. But on the other hand, if you and I do not use the means that God has provided and has given to us, it is equally sinful, for it is a failure to use those means, and it's tifting God.

[John Weaver] It's like when the devil tipped our Lord, said, come upon the temple and jump off. Why don't you know he'll gather you up lest you dash your foot against the stone? And our Lord said, get thee behind me, Satan. No, I'm not going to do that. What I'm talking about using means you remember when the Philistines came upon Samson. Samson did not have an AK-47. He didn't have an AR-15. He didn't have a Glock. He didn't have anything.

[John Weaver] And he looked down and there was the jawbone of an ass. And with the jawbone of an ass, that which God provided in Judges chapter 15 and verse 16, He slew a thousand Philistines.

[John Weaver] Now, all I'm trying to say is this, it doesn't matter what you have. If the blessings of God are upon it, it will be effectual. So the biblical solution is this. We must use whatever means God has ordained and at the same time, We must trust God to make those means effectual. We must not, on the one hand, tempt God, and on the other hand, we must not assume to be arrogant and boastful and proud.

[John Weaver] Now, look, if you would please, in verse 37 or verse 36, it is. Verse 36, then and Luke 22, verse 36, then said he unto them, but now he that hath a purse, let him take it. The interesting thing is. And Luke 22 and verse 36, when he says, let him, it is an imperative mode, which means it's command. God commands him to take the purse and to take the script and to take his garment and sell it and get a sword.

[John Weaver] Now, in verse 38, the disciples answer and they say, Lord, behold, here are two swords and he said unto them. It is enough.

[John Weaver] Now, I'm going to be absolutely honest with you. These three little words, it is enough, have been variously interpreted. What in the world was meant when our Lord said it is enough? And by the way, Christ did not say that two swords were enough. He just said it is enough. We oftentimes read in the scripture, I heard a preacher speak this past week, and he said, when God knocks all of Tarsus off his horse on the road to Damascus. Well, you go back and read Acts chapter nine. There's no mention of a horse. It's true, he was knocked to the earth, but it doesn't say from a horse or anything like that. We assume that he was riding a horse. Well, we don't know that for a fact. So Christ is not saying here that two swords are enough. He just simply says it is enough. Now, the question is, what in the world does that phrase mean when our Lord said it is enough?

[John Weaver] Let me give you three possible interpretations, and I'll tell you which one I favor, and I think you'll understand. First of all, it is enough could refer to the fact that enough has been said on the subject. In other words, our Lord is saying, I don't want to talk about it anymore. That's enough. That could be an interpretation. Secondly, It could refer to the fact that the reality was that they would understand later exactly what he meant.

[John Weaver] But thirdly, and I probably lean this way, the meaning would be that two swords would be sufficient to demonstrate his purpose and his teaching. In other words, those two will suffice for what I want to teach you now. I want you to skip down. Luke 22 to verse 49. When they which were about him saw what would follow. They said of him, Lord, shall we smite with a sword?

[John Weaver] Now, let me just take one moment and bring you up to where we are. Our Lord asked the disciples when I sent you without anything, did you lack anything? No, but now our Lord said, here's a change. You carry your money, you carry your food, you sell your garment, you get a sword. Why? I'm going to be crucified. I'm going to die for the sins of my people. Get your sword. Lord, here are two swords. It's sufficient.

[John Weaver] It'll do to teach you exactly what I want to teach you right now. In other words, when you skip down to verse 49, when they which were about him saw what would follow, knowing now they had two swords, they said of him, Lord, shall we smite with the sword? In other words, it didn't take the disciples long to figure out exactly what our Lord meant when he told them to sell their garments and to buy a sword. When they who were about him saw what would follow, that is, they recognized instantly and immediately that they were in danger. And undoubtedly, they assume that now was the time to use the sword.

[John Weaver] Let me just try to give you an overall picture. Let me show you a better picture. Whole Luke 22, but look in your Bibles to Matthew 26 and verse 47. Here's why Luke writes, when they which were about him saw what would follow. Notice in Matthew 26 and verse 47. And while he yet spake, Lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves from the chief priests and elders of the people. What? And while he yet spake, Lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves from the chief priests and the elders of the people.

[John Weaver] Boy, when you are surrounded by an armed, angry mob, it doesn't take you too long to figure out, I need some protection. I need some help. I'm in trouble here. You know, it's kind of like you're walking down the street here and you're minding your own business. And all of a sudden you look up ahead and four or five thugs step out of an alley and they've got baseball bats and log chains and knives and brass knuckles. You know, the average man doesn't have to scratch his head and say, I wonder if I should keep going or if I should cross the street. You know, you recognize there's some danger ahead somewhere. You better be able to catch on and figure something out very quickly.

[John Weaver] Now, interestingly enough, if you look back in Luke 22 and verse 49, Luke is the only gospel that records this question. Look at it, and when they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? The only gospel that records this question.

[John Weaver] Now, let me be absolutely honest with you. It is unclear as exactly as to when this question was asked. For instance, was this question asked before Peter struck the first blow? Was it asked after Peter had struck the blow? Were the others determining whether or not they should jump in and begin a fight? When they which were about him saw what would follow, they said, Lord, shall we smite with the sword? Now, what did Peter accomplish? Well, he pulled out that sword and he strikes off the ear of Malchus. And according to John 18 in verse 10, the scripture there identifies the swordsman as Peter, and it also identifies the man whom he struck as Malchus. And by the way, I've been asked this on several occasions, Pastor, do you really think that Peter meant to cut off Malchus's ear?

[John Weaver] And my answer is no. I don't think he meant to cut off his ear. I believe he was aiming for the center of his head. He just missed. He meant to do more than to cut off his ear.

[John Weaver] Now, look at Luke 22 and verse 51. In fact, let's read verse 50. And one of them smoked the servant of the high priest and cut off his ear, cut off his right ear. And Jesus answered and said, Suffer ye thus far. And he touched his ear and healed him. Now, when our Lord said, Suffer ye thus far in the context, what our Lord was saying was this. Resist no further.

[John Weaver] Don't do any more fighting. Stop right there. Allow them to take me. This is what I want.

[John Weaver] Now, then Christ said to Peter, Put up by sword, huh? He cut off his right ear and Jesus said, Suffer ye thus far, and he touched his ear and healed him. Let me ask you a question. After he had cut off his ear. And our Lord looked at Peter and said, Suffer ye thus far. Was that a rebuke to Peter? And the answer is no, it was not a condemnation of Peter. And the words of Christ, I don't believe, can be taken denouncing either what Peter did or denouncing the biblical doctrine of self-defense.

[John Weaver] I'm going to explain that just momentarily. But I want you to notice what he did after Peter cut off Malchus's ear. Our Lord said, Suffer ye thus far. Look in verse 51. And he touched his ear and healed him.

[John Weaver] Now, I don't know about you, but if I was with an angry armed mob and I came out to Capture a man, to imprison a man, to arrest a man, to do him harm. And all of a sudden someone cut my ear off and he looked at Peter and he says, that's enough. And either Christ reached down and stuck his ear back on or just touched and it was healed instantly. I don't know about you, but I think I tend to have second thoughts.

[John Weaver] Am I in the right place and with the right crowd? You know, am I fighting against the wrong man? I don't know what went through his mind, but I know what would have gone through my mind. So our Lord says to Peter, suffer ye thus far. Now, I just said earlier that you could not take these words, nor when Christ told Peter to put his sword back in the scabbard, which we're going to look at. Those could not be viewed as denouncing self-defense or denouncing what Peter did. Now, let me explain. This passage.

[John Weaver] I want you to consider three things with the night. The first one is this. I want you to consider that Peter's actions were unwise. And I chose that word carefully. Peter's actions were unwise. Whole Luke 22, but go back in your Bibles to Matthew 26. And look at verse 52. Matthew 26, verse 52. Notice, then said Jesus unto him, this is after he cut off Malchus's ear, then said Jesus unto him, put up again my sword into his place, for all they that take the sword shall perish with the sword. Now, Peter certainly acted unwisely in using the sword. I could use another word, I could say he acted stupidly, but unwisely is sufficient and I'll stick with that word. But I want you to understand something. One may be unwise and not necessarily be sinful. It is our human limitations that frequently cause us to act unwisely. We do stupid things. I remember. Getting into my car.

[John Weaver] Driving from church to our house. Numerous red lights, stop signs, railroad tracks. I had things on my mind. And when I got home, all of a sudden it dawned on me, I didn't remember stopping at a red light. I didn't remember stopping at a stop. I didn't even remember looking both ways when I crossed the track. I know I did, but I don't remember any of it.

[John Weaver] Now, am I telling you it's a wise thing to do for you to drive down the road without thinking, no, it's not a wise thing to do? It wasn't necessarily sinful, but it was certainly unwise. It was something I would call very stupid. But just simply because you're unwise in something does not necessarily mean that you're simple. Now, sinful. How in the world can I say that Peter's actions were unwise?

[John Weaver] Well, you've got to remember Luke chapter 22 and verse 38. Our Lord said, he that hath no sword, let him sell his garment and get one. The disciples said, what? Help me out now. Lord, here are what two swords. So the disciples then had two swords. Now look in your Bibles to Matthew 26 and verse 47. Here's how I can say that Peter's actions were unwise. Notice Matthew 26, verse 47. And while he yet spake lo Judas, one of the twelve came and with him a great multitude with swords and staves from the chief priests and the elders of the people. Wow. Look in your Bibles to the book of Mark, chapter 14, verse 43, Mark 14, verse 43, just pointing out. The lack of wisdom in Peter at this particular point, Mark chapter 14, notice if you would, verse 43, and immediately while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves from the chief priests and the scribes and the elders. I don't care if you look at Luke 22 and in John 18, you're still going to find that here were a great multitude of armed men.

[John Weaver] They were angry. They were upset. They were armed to the teeth. And what does Peter do? He draws a sword and starts a fight. Well, let me tell you something, folks, it is one thing to defend yourself against a multitude. It is quite another thing to start a fight with a multitude. Practically speaking, what Peter did endangered all of the disciples. Why in the world would you further anger an already angry armed mob?

[John Weaver] You remember the passage in Genesis 34? Shechem and Hamer. Shechem defiled Jacob's daughter Dinah. You remember that? And Simeon and Levi told Shechem, You want to marry with us by you have to be circumcised. We can't intermarry with uncircumcised people and sure enough. All the men consented to be circumcised on the third day when they could barely move. Simeon and Levi went in and slew every man in the city. You remember what Jacob said?

[John Weaver] When he found out what had happened, he said, boys. You've made my savor to stink. in the inhabitants of the land, now they will environ us around and cut us off. In other words, they'll kill us.

[John Weaver] Now, God sovereignly protected Jacob, but what Simeon Levi did certainly was unwise, probably a good deal of sin involved as well, but certainly unwise. Why in the world would you would you anger and endanger an entire family when you could not fight a vast multitude? Peter, by the way, I'm saying acted unwisely. It was Christ then who stopped the fight with his words, Suffer ye thus far. And it was Christ who stopped the fight by restoring Malchus's ear.

[John Weaver] So you've got to ask yourself a question. What in the world would encourage Peter to draw a sword and start a fight against such enormous odds? Well, let me answer that for you, first of all, His actions were a declaration of pride. I want you to look in your Bibles to Matthew 26. Matthew 26, and let's begin reading their verse 31. Matthew 26, verse 31. Then said Jesus unto them, all ye shall be offended because of me this night, for it is written, I will smite the shepherd and the sheep of the flock shall be scattered abroad.

[John Weaver] But after I am risen again, I will go before you into Galilee. Peter answered and said unto him, Though all men should be offended because of thee, yet will I never be offended. Jesus said unto him, Verily I say unto thee, This night before the cock crow, thou shalt deny me thrice. Peter said unto him, Though I should die with thee, yet will I not deny thee.

[John Weaver] Notice this phrase, Likewise also said all the disciples. Our Lord said, let me tell you what's going to happen before the night is over. Before the night is over, I'm going to be taken. You're going to be scattered. Peter said, no, sir, not me. I will never deny you. I will never forsake you. I will die with you. I won't let anyone take you. Likewise, also said they all look in Mark 14, verse 31, Mark 14, verse 31. Here it is again, Mark 14, verse 31. But he spake more vehemently, if I should die with thee, I will not deny thee in any wise. Likewise, also said they all. You'll find the same thing in Luke 22 and verse 33, each one of them vowed that they would die. Rather than to be scattered.

[John Weaver] And be offended in Christ. It was a declaration of pride.

[John Weaver] Now, let me show you something we have to benefit. From the actions of these disciples. One of our biggest problems as Christians is this. We never benefit from the work of God in the lives of others. Do you remember what our Lord told those Pharisees in Matthew 21 and verse 32? Listen carefully. Here's what he said. John came unto you in the way of righteousness. Preaching repentance, but you believe him not.

[John Weaver] But the but the but the but the parlous. And the publicans believed him, listen to what he said, and you, when you have seen it, repented not afterwards that you might believe. Now listen to what he said, and you, when you had seen it, in other words, they saw firsthand the work of God in the lives of others. They didn't believe John, but the publicans and the harlots believed him, and they saw the change in their lives, and when they saw it, yet they repented not that they believed. So our Lord said, look, we're responsible to benefit from the work that God does in the lives of others. Whether it's good or whether it's bad, we're still responsible to learn. So we need to learn something from these disciples. We need to learn this simple principle.

[John Weaver] When these disciples were alone with Jesus Christ, when they were surrounded by their friends and fellow believers, oh, listen, they were bold, they were brazen, they were brash, they were courageous. We will never forsake thee. We will never deny thee, Lord. We will die with thee. And yet, when they were separated from their brethren, They fell one by one. Let me tell you, dear friend. Our pride will bring us low.

[John Weaver] I've heard many Christian men bragging about what they will do in a certain situation. And my advice to them is the same advice that wicked Ahab gave to the king of Syria. Let not him that taketh off his harness or put it on his harness speak as though he that taketh it off. In other words, the battle hadn't been fought yet. Don't go bragging about what you're going to do because you don't know what you're going to do. The heart is deceitful of all things and desperately wicked.

[John Weaver] And the Bible says that pride goes before destruction and a haughty spirit before downfall. We can get together tonight and we can say, boy, we'll do this and we'll do that. You let the ball and chains come and you let the bullets start flying. And it's a horse of a different color. So, first of all, what made Peter pull out that sword and strike? Well, it was a declaration of pride.

[John Weaver] Secondly, his actions were also a demonstration of perceived power. Now, let me explain that. Look in your Bibles to John chapter 18, John chapter 18. Notice what happens. John 18. And let's begin reading there with verse four, John 18, verse four. In fact, let's read verse 3. Judas, then having received a band of men and officers from the chief priests and Pharisees, coming thither with lanterns and torches and weapons, Jesus, therefore, knowing all things that should come upon him, went forth and said unto them, Whom seek ye? They answered, Jesus of Nazareth. Jesus said unto them, I am he. And Judas also, who betrayed him, stood with them. And as soon as he had said unto them, I am he, they went backwards and fell on the ground. Now, I want you to notice.

[John Weaver] When our Lord says, who are you seeking? Well, we're seeking Jesus of Nazareth. I am he. And when he said that, they went backwards and fell on the ground.

[John Weaver] Now, let me tell you something, folks. Think about this. If you were alive, if you were a disciple of Christ and you were there and you heard Christ speak and all he did was just say, I am. I am, I am, that I am. And they went backwards and fell on the ground. If you were there, humanly speaking, and you perceive the power there, and if you thought, listen, if the words of Christ will drive these men to the ground, how much more will a manly display of power and a little sword play put the fear of God in them? Well, and undoubtedly, Peter probably thought Now would be a good time to act before they regain their composure. Hmm. Yeah, there was a perception of power there. Not only pride, but power, but don't you notice thirdly? In reality. There was not even any reason for Peter to pull the sword.

[John Weaver] Look in John 18, beginning there with verse seven, then asked he them again, whom seek ye? And they said, Jesus of Nazareth, Jesus answered, I have told you that I am he. If therefore you seek me, let these go their way that the same might be fulfilled, which is faith of them which thou gavest me. I have lost none. And after that, Peter, of course, drew the sword. Now, listen to me. These disciples were under the protection and under the authority of Jesus Christ. Christ had never forsaken his own, never will forsake his own. The multitude were not after Peter. They were not after any of the other disciples. They were after Christ. And Christ said, I've identified myself. I'm he.

[John Weaver] If you want me, take me. Let these go their way. Now, I want you to note the words of our Lord in Matthew 26. Go back there to verse 52, because Peter has pulled the sword now. He has cut off Malchus's ear. And our Lord says in verse 52, then said Jesus unto him, put up again my sword into his place for all that take the sword shall perish with the sword. So Peter now, after seeing the power of Christ, he draws the sword, he cuts off Malchus's ear. Christ heals him. He tells him now, put my sword back into its place. And then he says, those that take the sword will perish with the sword. Now, I want you to note what our Lord did say in verse 52. He did tell Peter, put up again thy sword into his place. I want you to note what Christ did not say. Christ did not say, throw that thing away, boy. Don't ever touch that thing. That sword is evil.

[John Weaver] He never said, get thee behind me, Satan. He never said, thou shalt not kill. No, he didn't say any of those things. He just said, Peter, put it up, indicating now is not the time to use it. And by the way, there is nothing inherently sinful, evil or wicked in weapons. I could have A 357 laying up here, I could have an M1 laying up here, I could have a bazooka laying up here. Those weapons are not sinful in and of themselves. Nothing material is. Sin is not anything material. Sin is in man. So he did not say that those weapons were sinful at all, but now notice if you would, our Lord did issue a legal maxim. Then Jesus said to him, put up again by sword into his place for all that take the sword shall perish with the sword.

[John Weaver] Now, interestingly enough, we have to ask what in the world does that mean? Now, there's been several interpretations offered. First of all, you could interpret that as those who use the sword to resist lawful authority shall die by the sword. And certainly, according to Romans chapter 13, The civil magistrate is to be God's minister of justice, and he does have the power of the sword. But secondly, it could also mean that those who use a sword against innocent people shall also perish by the sword.

[John Weaver] That is, divine vengeance will make them reap exactly what they have sown. But thirdly, I believe the more satisfactory explanation and interpretation is that Peter acted rashly and unwisely in attacking a whole band of men and his unseasonable and imprudent actions may have caused his own destruction. In other words, Peter, why in the world are you going to draw a sword when you've got a whole multitude here? You can't fight everybody. Don't start something. Don't be stupid. I believe that's a good interpretation, but notice, if you would, what Price is doing is he's speaking against Peter's rash, impetuous actions.

[John Weaver] Now, if you look in your Bibles to Revelation, chapter 13 and verse 10. Then we'll go back to Isaiah, you will see this legal maxim is repeated. Notice in Revelation, chapter 13, verse 10. Our Lord says. He that leadeth into captivity shall go into captivity. He that killeth with the sword must be killed with the sword. Here's the patience and faith of the saints. Isn't that interesting? He that leadeth into captivity shall go into captivity. He that killeth with the sword must be killed with the sword. Now, if you'll go back to Isaiah 33, you'll see where this maxim originated. Look in Isaiah chapter 33 and verse 1. Isaiah 33 verse one. God says war to thee that spoilest, and thou wast not spoiled, and dealest treacherously, and they dealt not treacherously with thee. When thou shalt cease to spoil, thou shalt be spoiled, and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.

[John Weaver] In other words, this is known as the lex talionis of Scripture. That is the law of retribution. God always makes the punishment fit the crime. One quick illustration, if you look in your Bibles to the book of Judges chapter one, here's an excellent illustration of what our Lord has just been saying. Those who perish take the sword will perish by the sword or the lex talionis, you reap what you sow. Notice, if you would please, how God granted his people victory. And the Bible says in verse one, verse four of chapter one of the book of Judges, and Judah went up and the Lord delivered the Canaanites and the Perizzites into his hand and they slew them in Bezek ten thousand men and they found Adonai Bezek in Bezek and they fought against him and slew the Canaanites and the Perizzites. But Adonai Bezek fled and they pursued after him and caught him and cut off his thumbs and his great toes.

[John Weaver] Now you try walking without your big toes. And you try holding a sword without your thumbs. Watch, and Adonai Bezek said, three score and ten kings, that's 70 kings, having their thumbs and their great toes cut off, gathered their meat under my table, here it is, as I have done, so God has requited me. Let me give you. A simpler explanation of the lex kalionis, you reap what you sow. You reap what you sow. Now, what Peter has done is this. Peter has either acted without consulting Christ or he acted without waiting for authority or permission from Christ to act. In either way, he was unwise.

[John Weaver] And let me tell you something, people, listen carefully. Even if you do have to defend yourself with a weapon and you kill someone lawfully, the truth of the matter is this. The use of a weapon, even legally, even lawfully, always entails legal consequences, even when it's used in self-defense. So what Christ is saying is this, Peter, you've just acted unwisely in this instance. No, you don't draw a sword.

[John Weaver] against a multitude of armed men. You don't start something. You might try to finish it if they attack you, but you don't just anger intentionally a group of armed men.

[John Weaver] Secondly, as you turn back to Matthew 26, I want you to see that Peter's actions were unnecessary. Not only were they unwise, they were unnecessary. Look in Matthew 26 and verse 53. Look what our Lord says. Let's read verse 52 just so that you can see it in the context. Then said Jesus unto him, put up again by sword into his place for all that take the sword shall perish with the sword. Now here's why I'm saying that Peter's actions were unnecessary.

[John Weaver] Thinkest thou that I cannot now pray to my father and he shall presently give me more than 12 legions of angels? Wow. Listen, folks, if Peter thought that he was protecting Christ, he was wrong. Christ informs Peter that his actions were not only unwise, they were unnecessary. If the Son of God was to be rescued, it would have been done in a much different way. It would have been done through divine intervention. Christ said, Peter, put your sword back up. Don't you know that I could ask and have at my disposal more than 12 legions of angels?

[John Weaver] And I can assure you that number would have been sufficient. A legion was 6,000. He said more than 12, but if you only had 12,000 or 12 legions, that would be 72,000 angels. And when you consider that one angel in one night with one stroke of the sword killed 185,000 Syrians, I think 72,000 wouldn't have had too much trouble with this old world. No.

[John Weaver] Christ is saying, look, Peter. All I have to do is ask. All I have to do is speak. Peter, I don't have to do that. I can just wiggle my little finger. And I can have at my disposal more than 12 legions of angels. Peter, I do not need the help of 12 weak, frail men. And especially when only two of you have a sword. So Peter's actions were not only unwise, they were certainly unnecessary. Thirdly, I want you to look In Matthew 25 and verse 54, because I want you to see that Peter's actions were also unenlightened. Notice in Matthew 25. Or verse 26, it is, I'm sorry, it's Matthew 26 and verse 54. Matthew 26, verse 54.

[John Weaver] Our Lord says, but how then shall the scriptures be fulfilled that thus it must be? Now, look what has happened. He's told him put his sword back up. He said, I can call and have at my disposal 12 legions of angels or more, and then he asked in verse 54, but how then shall the scriptures be fulfilled that thus it must be? Let me tell you, Peter was not only unwise. His actions were not only unnecessary, his actions were also unenlightened. Here it is, he did not know what he was doing when he struck with the sword.

[John Weaver] Years ago, I had a blessed privilege and opportunity to visit with Dr. Martin Lloyd Jones in England. And we had a wonderful conversation and I have, I guess, about everything he's ever written. And to be honest, I don't know if I read it, don't know if he told it to me, but I either read it in one of his works or he told me in a conversation, but he was telling me about one of the great fires that they had there in London.

[John Weaver] And it was a big warehouse. And he was relating the fact how most people just really don't know what they're doing. But he said they had formed a bucket brigade and people were taking buckets of water and passing them along, pouring them on the fire. And he said here was a huge man, strong. He was a blacksmith like and worked with metal. He said he ran into the building with a sledgehammer and started beating on a metal beam and the beam was already hot. And he had hit that beam four or five times.

[John Weaver] And finally, someone saw what he was doing and stopped him and said, what? What are you doing? Don't you realize if you succeed in bending that beam, you're going to bring the building down upon us? What are you doing? Now, the man responded, I don't know. But under the circumstances, I thought I'd be doing something. Well, that's the way most of us are. We don't really think things through. We just under the circumstances, we think we ought to be doing something now.

[John Weaver] Do you understand that Peter, when I say that Peter was unenlightened, evidently he did at least have the misconception at one time. That the Messiah was not to die. He did not want Christ to die. Our Lord told Peter in John 18 and verse 11, here's what it says. It's just a little differently there, but he said this put up by sword into thy sheep. The cup which my heavenly father has given me, shall I not drink it?" Did Peter think he was defending Christ? Probably. But he said, Peter, I don't need you. And I want you to look back in your Bibles to Matthew chapter 16, just to show you Peter's comprehension at one time. Matthew chapter 16, beginning there with verse 21.

[John Weaver] From that time forth, again, Jesus is shown to his disciples how that he must go into Jerusalem and suffer many things of the elders and chief priests and scribes and be killed and be raised again the third day. Then Peter took him and began to rebuke him, saying, Be it far from thee, Lord, this shall not be unto thee. But he turned and said unto Peter, Get thee behind me, Satan, thou art an offense unto me, for thou savest not the things that be of God, but those that be of men. So undoubtedly. Peter must have thought that he was defending Christ. For Christ told him the cup which my father had given me, shall I not drink it? Let me tell you something, folks, the truth is that Jesus Christ came to die. He was predestinated to die. God the Father had ordained his death. God the Father had ordained every aspect, every avenue of that death. He had given him his cup, and he realized that he must drink it.

[John Weaver] In John 12 and verse 27, he said, Now is my soul troubled, and what shall I say? Father save me for this hour, but for this cause came I into the world. The word of God tells us in John chapter 10 that he laid down his life for his sheep. He said, therefore, does my father love me because I lay down my life that I might take it again?

[John Weaver] No man taking it of me. I lay it down myself. I have power to lay it down. I have power to take it again. This commandment have I received from my father. He came to die. If Peter had saved Christ, how would the scriptures have been fulfilled? How would redemption have been accomplished? You know what the Scripture says? Christ came to die to save His people. In Matthew 1 and verse 21, the Bible talks about Mary and says, And she shall bring forth a Son, and thou shalt call His name Jesus. Here's why. For He shall save His people from their sins. Christ could not and would not be saved by Peter. the rest of the disciples, or the multitude of disciples, he came to die. And Scripture says in 1 Peter 3 and verse 18 that he died just for the unjust. Peter's actions, while not sinful, were certainly unwise, unnecessary, and unenlightened. Christ did not need protecting nor defending. Christ did not rebuke Peter for having a sword, He did not rebuke Peter for being prepared to use the sword.

[John Weaver] He rebuked him for his unwise, unnecessary, unenlightened actions in regard to the use of weapons. So the next time someone asks you, well, if self-defense is obligatory. Why did Christ tell Peter to put a sword back into the scabbard? I hope you can explain it. Let me make some application. Anytime someone pulls up this objection to the biblical doctrine of self-defense, I hope you understand that the case of Jesus Christ is unique.

[John Weaver] There is none like it. Therefore, it is improper to take this special case and say that Christ would not defend himself, nor would he allow Peter to defend himself. And therefore, all self-defense is unjustified, wicked, unbiblical and wrong. No, this is a unique case. Christ came to die. And he came to obey the Father's will in every avenue, in every action. And by the way, Christ did use a means of self-defense before the time of his death. You say, what was it?

[John Weaver] Well, look in your Bible, John chapter 7. I will show it to you. John chapter 7. And look, if you would please, at verse 1. John 7, verse 1. Here is a form of self-defense. John 7 verse 1. After these things, Jesus walked in Galilee, for he would not walk in Jewry because the Jews sought to kill him. What did Christ do? He avoided him. He stayed out of the way. Avoidance is a means of self-defense.

[John Weaver] If I'm walking down the street and I see 15 men gathering to attack me, guess what? I'm going to turn and go into a building or turn and go around into the corner. I'm not going to walk headstrong into them. I will avoid them. You say, well, you're just scared. No, I'm not scared and I don't mind fighting, but I'm going to fight when it's a little more equal. I can assure you. So Christ just stayed out of their way.

[John Weaver] They tried to kill him. Fine, I'll just stay out of your way. So don't let someone tell you that Christ would not allow Peter to defend himself. And therefore, you know, he did not use self-defense. He did use self-defense. Again, let me emphasize tonight by way of application. Think about this. Christ is not is not forbidding the use of weapons. He is not forbidding the right of self-defense, but what he is forbidding is the unwise, unnecessary and unenlightened use of both weapons. James 119. Let me just quote it. Don't turn there.

[John Weaver] The Lord says, wherefore, my beloved brethren, let every man be swift to hear, slow to speak, and slow to rap. What's that mean? That means you better think things through before you act. A modern day proverb that is equally applicable is this. Don't let your mouth overload your brain. You think before you speak and you think before you act. When you begin to talk about self-defense, inevitably, invariably, you're talking about carrying weapons, either carrying them openly, carrying them concealed.

[John Weaver] And always this objection comes up. Well, when you're talking about using weapons and carrying weapons, you are trying to bring us back to the days of the Old West. Well, let me tell you something, folks. Hollywood movies to the contrary, the Old West was much safer than we are today. Let me listen to you, listen to this. Richard Shapeman, who is the author of Legends, Lies, and Cherished Myths of American History, wrote, listen now, that in 1878, the heyday of cattle drive boomtowns in Kansas Dodge City recorded just five homicides. Ryan McMakin noted that all the big cattle towns of Kansas combined, all of them combined, saw a total of 45 murders during the period of 1870 to 1885. Dodge City alone saw 15 people die violently from 1876 to 1885, an average of 1.5 per year. May we have the days of the Old West again. It was much safer back then.

[John Weaver] An armed society is a polite society. One of my pastor friends, that lived in Jacksonville, Florida, was a small man. I say small man. He was normally short, but he probably did not weigh 130, 140 pounds soaking wet. And believe it or not, he was an ex-Marine. How he got in the Marines, I do not know. But he had a backbone like a railroad tie. But back at that particular time, those little pouches were very popular. And he had one of those little pouches that he wore around his waist. Well, he and his wife and his children were coming out of a restaurant and a man very rudely came behind, bumped into them, knocked them out of the way and cursed them, took God's name in vain as he went through the door, cursed them. Well, my young creature friend confronted the man who was much bigger than he was, he said, sir, He said, you owe my wife and my children and myself an apology. He said, not only are we Christians, but I'm a pastor.

[John Weaver] And he said, you've cursed God and you've taken God's name in vain and you've done it in front of my wife and my children. And, sir, I'd like to ask you to apologize. And the man laughed and cursed again. And my young pastor friend said, sir, would you look where my hand is? And it was in that pouch. He said, now, sir, if I have to bring my hand out of this pouch, one of us is going to the hospital to the morgue and I don't think it's going to be me. Would you like to reconsider and apologize? And when the man realized he had a weapon in that pouch, he said, yes, sir, I would like to reconsider and I do apologize and I'm sorry and I ask your forgiveness.

[John Weaver] And certainly an armed society is indeed a polite society. Let me tell you one more. I've got one more application, but listen to this. This happened, so help me. We had a man in our church. He was a probation and parole officer. He was required to carry his weapon with him at all times. He was on his way to Savannah, Georgia, going down a back road. And he was behind the school bus.

[John Weaver] There were two other cars in front of him. The school bus stopped. And this big old boy, a strapping boy, teenager, got off the bus. And he went back and he took his hand open and he slapped the windshield of the car that was right behind the bus. And it was a young couple in there. Well, they were trying to roll up their windows and lock the doors and all that kind of stuff. Of course, everybody laughed on the bus.

[John Weaver] All the students were laughing. So he came to the second car and this older couple and he slapped their window and they too were trying to roll up everything, you know. Well, Dean saw what was coming. He just opened his briefcase, rolled his window down, held on to his pistol. When that young boy came to that third car to slap that windshield, Dean just threw that pistol right in his face. He said, all right, son, go ahead, slap my windshield. I want you to. And the boy dropped his books and ran.

[John Weaver] Now you say that was bad. No, sir, that was good. It probably saved that young boy's life. It probably stopped him from doing something stupid in the future. And let me tell you something, people. You let someone begin acting brashly and wickedly and unwisely and inevitably, invariably, he's going to come up against the wrong individual. And he will find out. That an armed society. Is not only a polite society, but one that can defend itself.

[John Weaver] The last application is this, if you did not hear the message from last night, where I developed it from biblical law, self-defense. based upon the law of God is biblical. It's not only biblical, it is required by the law of God. And if you happen to take a life in defending yourself or defending others, if it is necessary, it is not murder. Because the sixth commandment that says thou shalt not kill has as its positive, thou shalt preserve life. You're required and responsible under God to preserve your life and the lives of others, even if it means taking another life in doing so. Let's pray. Father, we ask Thee tonight in the name of Jesus Christ that You would help us, that You would teach us, that You would build us up in the most holy faith and help us to see, Lord, that there is indeed a truth in Scripture that God has given us a commandment. to preserve our lives and do whatever is necessary to protect ourselves and our families. Father, help us, we pray.

[John Weaver] By your sovereign protection, if it comes to it, Lord, that we would never, ever have to do anything like that. But Lord, help us to understand. What the scripture teaches. That if necessary and if needed, we would never be in a situation where we would hesitate. and not know what your word declared. Give us, Lord, grace to serve the acceptably with reverence and godly fear, give us wisdom, give us understanding and may we live for thee and thy name we ask and pray. Amen.

The Biblical Doctrine of Self-Defense

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	912081539551
Subject	New Testament Studies
Course	Revelation: Christ and the Churches
Genre	Sermon
Date	2008-07-22
Dictation Name
Book	Book 004: The Biblical Doctrine of Self-Defense — Chapter 3
Source Timed Segments	110

Formatted Transcript

Introduction and Reading of the Four Gospel Accounts

Weaver introduces the topic by reading the parallel accounts of Peter cutting off Malchus's ear from Matthew 26, Mark 14, Luke 22, and John 18, setting the stage for addressing objections to self-defense.

Well, I want you to open your Bible tonight to four passages, and if you would hold these four passages, mark them down. We will be using each one of these passages. The first one, of course, is Matthew chapter 26. Matthew 26. The second one is Mark 14. The third one is Luke 22.

And the fourth one is John 18, and you're going to see how each of these passages relate to the subject. I began a message last night on the biblical doctrine of self-defense. I'm going to continue that tonight, but I'm going to be dealing with some objections to the biblical doctrine of self-defense. So let's read in Matthew 26, beginning there with verse 51. Matthew 26, verse 51. And behold, one of them, which were with Jesus, stretched out his hand and drew his sword and struck the servant of the high priest and smote off his ear. Then said Jesus unto him, Put up again thy sword into his place, for all that take the sword shall perish with the sword.

Now, if you look in the book of Mark, chapter 14, beginning there with verse 47, Mark 14, verse 47. And one of them that stood by drew a sword and smote a servant of the high priest and cut off his ear. And Jesus answered and said to them, Are you come out as against a thief with swords and with staves to take me? Now, if you look in Luke chapter 22 and we'll begin reading with verse 49. And I think I would ask you to hold this passage because we will be coming back to this passage very frequently. Notice, if you would please, Luke chapter 22. And note verse 49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? And one of them smote the servant of the high priest and cut off his ear.

And Jesus answered and said, Suffer ye thus far. And he touched his ear and healed him. Then Jesus said to the chief priests and captains of the temple and the elders which were come to him, Be ye come out as against a thief with swords and staves? And then finally, in John, Chapter 18, verses 10 through 12, John, Chapter 18, beginning there in verse 10. Then Simon Peter, having a sword, drew it and smote the high priest's servant and cut off his right ear. The servant's name was Malchus. Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? Then the band and the captain of the officers of the Jews took Jesus and bound him. Last night, I began the message on the biblical doctrine of self-defense, and I pointed out all through Scripture it is biblical.

The Leading Objection: Why Did Christ Tell Peter to Put Away His Sword?

Weaver states the main objection: if self-defense is obligatory, why did Jesus command Peter to sheathe his sword? He promises to answer this by examining the context.

Now, let me just try to phrase, I suppose, what I would consider the leading objection to what I taught last night. The leading objection is usually put in the form of a question that goes like this: If self-defense is obligatory, if self-defense is absolutely necessary to defend your life and the lives of others, why then did Christ tell Peter to put his sword back into its sheath? We could also ask the question like this: If self-defense is mandatory, if it's absolutely necessary, why did Peter and the other apostles not simply use their swords and hack their way to safety and deliver themselves and Jesus Christ as well? Well, certainly those are good questions and they deserve to be answered.

So I ask that you look in your Bible to the book of Luke, chapter 22, and let's begin there. Luke, chapter 22. And let's begin reading with verse 35 and verse 36, and we'll work our way through this passage. Luke, chapter 22. Verse 35, and he said unto them, so Christ is now speaking to his disciples, 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 Command to Buy a Sword in Luke 22:36

Weaver explains that Jesus' instruction to sell a garment and buy a sword marks a decisive change; the disciples must now provide for their own protection because Christ is about to be taken from them.

Now, I want you to note, our Lord asked a simple question. He says, When I sent you out without purse, without scrip, without shoes, without anything, did you lack anything? And the answer was absolutely nothing. Now, let me just declare one simple truth. You must always allow Scripture to interpret Scripture and you must always interpret Scripture in its context. But there's not only an immediate context, there's also a remote context of Scripture as well. And if you would look back in your Bibles very quickly to Luke 9, you will see that which our Lord alluded to when he asked these disciples, did they lack anything when he sent them out without the necessities? Look, if you would, in Luke 9 and verse 3, he sends them out and he said to them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money, neither have two coats apiece. And if you look in Luke 10 and verse 4, again, he says the same thing: Carry neither purse, nor scrip, nor shoes, and salute no man by the way. So when Christ then initially sent out his disciples, he says, You have need of absolutely nothing. Don't prepare anything. Don't take anything with you. I am going to take care of all of your needs.

And so we ask this simple question, verse 35: Do you recall, do you remember that when I sent you out without all of these things, you had absolutely need of nothing? And they said, That's exactly right. We did not have need of anything. Now, when he told them not to take any staves with them, a stave would be considered a walking stick or a staff, and that walking staff or walking stick could be used for a number of reasons, not only to aid walking, but it is also a weapon of self-defense. And so our Lord said, When I sent you out, you did not have need of anything. You lacked for absolutely nothing. And they confess that is right.

But I want you to watch closely. Look in Luke 22, verse 35. Watch now. And he said to them, When I sent you without purse and scrip and shoes, lacked ye anything? And they said, Nothing. Now watch verse 36. Then said he unto them, But now. Isn't that interesting? But now. Mr. Gaynor's taught Greek for a number of years. There are two little words that are used in the Greek language for 'but.'

One of them is alla, A-L-L-A, and the other is de, D-E. And any time the word alla is used, it indicates a strong contrast. And so he's contrasting what he did in verse 35. He sent you without anything. And did you lack anything? They said no. But now he says, I'm making a strong contrast. But now look what he says in verse 36.

He that hath a purse, let him take it. And likewise, a scrip. And he that hath no sword, let him sell his garment and buy one. Now, what our Lord is saying is this: There is a decisive change that is about to take place. I want you to understand now, says Christ, as you go forth, you take your purse.

Now, the purse was a pouch or depository that they used for money. He said, also, you take your scrip with you. A scrip was not paper money. A scrip was a wallet or a leather pouch that they normally used to place food in. And then he says, above all, he that hath no sword, let him sell his garment and get one. Now, the interesting thing is the word for garment is the word you and I would pronounce it himation. It was the most needed and the most necessary garment; it was the outer garment. And that outer garment could be used in a multitude of ways. It was not only the most needed and necessary, oftentimes it was the most expensive. It was most desirable.

Now, our Lord said in time past, I sent you out without anything and you lacked nothing. But now he said, you take your purse, you take your pouch and you take your garment, the most valued garment that you have, and sell it and you buy yourself a sword. Literally, here's what he's saying: Whatever it takes, get a weapon. Now you have to ask the question: Why this sudden demand for change? Why now is our Lord emphasizing the fact that the disciples now must carry their own food, they must carry their own money, they must carry their own sword, they must carry their own protection? Why is he doing that? Why is he making the change now? Look in verse 37. Our Lord says, For I say to 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. Now, what does our Lord say? He is saying, Here's why the change is coming about. I am about to be crucified. I'm going to be counted as a criminal. I'm going to be numbered with the transgressors. And let me point out something, folks. You do not have to be a criminal in order to be counted as a criminal.

Christ was the sinless Son of God. Look at the apostles. They were oftentimes arrested and thrown in prison. You know, when we hear today that someone is arrested, somewhere in the back of our mind we tend to think, well, they had to do something wrong to be arrested. That is certainly not the case, folks. I can assure you, if you really and truly want to be arrested today, you don't have to go out and rob a bank. You don't have to shoot anyone. You don't have to go out and kidnap someone. If you really and truly want to be arrested, you just stand for righteousness and you open your mouth and you speak out and expose the wickedness and corruption that's going on in our government, in our society today. And I can assure you, sooner or later, you're going to be arrested. You don't have to do anything wicked to be arrested. Our Lord certainly did not do anything wicked. I can assure you that he was the sinless Son of God. And Jesus Christ came to die for sinners.

He knew that he was going to die. He knew that he would die for the sins of his people. He knew that he would no longer be around to provide for and protect his disciples. Therefore, what he's telling them in verse 36: You're now responsible to provide for yourself. When I was here, when I was with you, I took care of you. I provided for you. I protected you.

But I'm about to be taken away from you. Now, he said, you get your own money, you get your own scrip and you get your own sword. Now, why in the world would our Lord tell his disciples that? Well, if you'd look in your Bibles very quickly to John, Chapter 15, I think you can understand his reasoning. Look in John, Chapter 15. Beginning there with verse 18, John 15 and verse 18, our Lord says this to his disciples: If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord.

The Reason for the Change: Christ's Impending Death and Persecution

Jesus is about to be numbered with transgressors and crucified; the disciples will face persecution and must assume responsibility for their own provision and defense.

If they have persecuted me, they will also persecute you. If they have kept my saying, they will keep yours also. But all these things will they do unto you for my name's sake, because they know not him that sent me. Now, our Lord is saying, look, the disciples are going to be treated like their Lord. If you live in a society that counts Jesus Christ as a criminal, is it not likely they're also going to count his followers as criminals as well? If you live in a society that hates Jesus Christ, is not that society going to hate the followers of Jesus Christ? So our Lord is saying if the master is despised and detested and rejected, the followers are going to be treated in the same way. So once you have Luke chapter 22, our Lord is preparing his disciples for the troublesome times that lay ahead of them.

He's telling them that they must prepare, that they must fulfill and assume all responsibility. And by the way, our Lord is teaching them that they are to use all reasonable means in accomplishing our Lord's work and in conducting and in protecting their lives. Now, here's what our Lord is saying: The miracles that you have been experiencing in times past will not continue on the same level after I'm gone.

Balancing Means and Trust in God

Weaver stresses the need for balance: using the means God provides (like weapons) while trusting Him to make them effectual, avoiding both arrogance and tempting God.

Very simply, when people trust in themselves, when they trust in their money, when they trust in their weapons, what they are doing, in essence, is demonstrating nothing less than pride and arrogance and self-deception. You're saying, I'm fully capable of taking care of myself without God. Well, if that's the case, I want to challenge you to try to grow a crop without him. I want to challenge you to try to live without breathing his air. You see, it's absolutely impossible, and it's nothing but pure arrogance. But on the other hand, if you and I do not use the means that God has provided and has given to us, it is equally sinful, for it is a failure to use those means, and it's tempting God. It's like when the devil tempted our Lord, said, Cast thyself down from the pinnacle of the temple. Why don't you know he'll give his angels charge over thee, lest thou dash thy foot against a stone? And our Lord said, Get thee behind me, Satan. No, I'm not going to do that. What I'm talking about using means: you remember when the Philistines came upon Samson. Samson did not have an AK-47. He didn't have an AR-15. He didn't have a Glock. He didn't have anything.

And he looked down and there was the jawbone of an ass. And with the jawbone of an ass, that which God provided in Judges chapter 15 and verse 16, he slew a thousand Philistines. Now, all I'm trying to say is this: it doesn't matter what you have. If the blessings of God are upon it, it will be effectual. So the biblical solution is this: We must use whatever means God has ordained and at the same time, we must trust God to make those means effectual. We must not, on the one hand, tempt God, and on the other hand, we must not assume to be arrogant and boastful and proud.

Now, look, if you would please, in verse 37 or verse 36, it is. Verse 36, then in Luke 22, verse 36, then said he unto them, But now he that hath a purse, let him take it. The interesting thing is, in Luke 22 and verse 36, when he says, let him, it is an imperative mode, which means it's a command. God commands him to take the purse and to take the scrip and to take his garment and sell it and get a sword.

The Disciples' Question: 'Lord, Shall We Smite with the Sword?'

When the armed mob arrives, the disciples ask if they should fight. Weaver notes this question is unique to Luke and shows they understood the sword's purpose.

But thirdly, and I probably lean this way, the meaning would be that two swords would be sufficient to demonstrate his purpose and his teaching. In other words, those two will suffice for what I want to teach you now. I want you to skip down. Luke 22 to verse 49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

Now, let me just take one moment and bring you up to where we are. Our Lord asked the disciples, When I sent you without anything, did you lack anything? No. But now our Lord said, Here's a change. You carry your money, you carry your food, you sell your garment, you get a sword. Why? I'm going to be crucified. I'm going to die for the sins of my people. Get your sword. Lord, here are two swords. It's sufficient.

It'll do to teach you exactly what I want to teach you right now. In other words, when you skip down to verse 49, when they which were about him saw what would follow, knowing now they had two swords, they said unto him, Lord, shall we smite with the sword? In other words, it didn't take the disciples long to figure out exactly what our Lord meant when he told them to sell their garments and to buy a sword. When they who were about him saw what would follow, that is, they recognized instantly and immediately that they were in danger. And undoubtedly, they assumed that now was the time to use the sword. Let me just try to give you an overall picture. Let me show you a better picture. Hold Luke 22, but look in your Bibles to Matthew 26 and verse 47. Here's why Luke writes, 'when they which were about him saw what would follow.' Notice in Matthew 26 and verse 47: And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves from the chief priests and elders of the people. What? And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves from the chief priests and the elders of the people.

Boy, when you are surrounded by an armed, angry mob, it doesn't take you too long to figure out, I need some protection. I need some help. I'm in trouble here. You know, it's kind of like you're walking down the street here and you're minding your own business. And all of a sudden you look up ahead and four or five thugs step out of an alley and they've got baseball bats and log chains and knives and brass knuckles. You know, the average man doesn't have to scratch his head and say, I wonder if I should keep going or if I should cross the street. You know, you recognize there's some danger ahead somewhere. You better be able to catch on and figure something out very quickly.

Now, interestingly enough, if you look back in Luke 22 and verse 49, Luke is the only gospel that records this question. Look at it: And when they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? The only gospel that records this question.

Peter's Actions Were Unwise

Peter acted unwisely by starting a fight against a great multitude, endangering everyone. His pride and perceived power led to rash action, but Christ stopped the fight and healed Malchus.

I want you to consider three things with me tonight. The first one is this: I want you to consider that Peter's actions were unwise. And I chose that word carefully. Peter's actions were unwise. Hold Luke 22, but go back in your Bibles to Matthew 26. And look at verse 52. Matthew 26, verse 52. Notice, then said Jesus unto him, this is after he cut off Malchus's ear, 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. Now, Peter certainly acted unwisely in using the sword. I could use another word, I could say he acted stupidly, but unwisely is sufficient and I'll stick with that word. But I want you to understand something. One may be unwise and not necessarily be sinful. It is our human limitations that frequently cause us to act unwisely. We do stupid things. I remember getting into my car.

Driving from church to our house. Numerous red lights, stop signs, railroad tracks. I had things on my mind. And when I got home, all of a sudden it dawned on me, I didn't remember stopping at a red light. I didn't remember stopping at a stop sign. I didn't even remember looking both ways when I crossed the track. I know I did, but I don't remember any of it.

Now, am I telling you it's a wise thing to do for you to drive down the road without thinking? No, it's not a wise thing to do. It wasn't necessarily sinful, but it was certainly unwise. It was something I would call very stupid. But just simply because you're unwise in something does not necessarily mean that you're sinful. Now, how in the world can I say that Peter's actions were unwise? Well, you've got to remember Luke chapter 22 and verse 38. Our Lord said, He that hath no sword, let him sell his garment and get one. The disciples said, what? Help me out now. Lord, here are what? Two swords. So the disciples then had two swords. Now look in your Bibles to Matthew 26 and verse 47. Here's how I can say that Peter's actions were unwise. Notice Matthew 26, verse 47: And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves from the chief priests and the elders of the people. Wow. Look in your Bibles to the book of Mark, chapter 14, verse 43, Mark 14, verse 43, just pointing out the lack of wisdom in Peter at this particular point. Mark chapter 14, notice if you would, verse 43: And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves from the chief priests and the scribes and the elders. I don't care if you look at Luke 22 and in John 18, you're still going to find that here were a great multitude of armed men.

They were angry. They were upset. They were armed to the teeth. And what does Peter do? He draws a sword and starts a fight. Well, let me tell you something, folks, it is one thing to defend yourself against a multitude. It is quite another thing to start a fight with a multitude. Practically speaking, what Peter did endangered all of the disciples. Why in the world would you further anger an already angry armed mob?

You remember the passage in Genesis 34? Shechem and Hamor. Shechem defiled Jacob's daughter Dinah. You remember that? And Simeon and Levi told Shechem, You want to marry with us, but you have to be circumcised. We can't intermarry with uncircumcised people. And sure enough, all the men consented to be circumcised. On the third day when they could barely move, Simeon and Levi went in and slew every man in the city. You remember what Jacob said?

When he found out what had happened, he said, Boys, you've made my savor to stink in the inhabitants of the land. Now they will environ us around and cut us off. In other words, they'll kill us. Now, God sovereignly protected Jacob, but what Simeon and Levi did certainly was unwise, probably a good deal of sin involved as well, but certainly unwise. Why in the world would you anger and endanger an entire family when you could not fight a vast multitude? Peter, by the way, I'm saying acted unwisely. It was Christ then who stopped the fight with his words, Suffer ye thus far. And it was Christ who stopped the fight by restoring Malchus's ear.

So you've got to ask yourself a question: What in the world would encourage Peter to draw a sword and start a fight against such enormous odds? Well, let me answer that for you. First of all, his actions were a declaration of pride. I want you to look in your Bibles to Matthew 26. Matthew 26, and let's begin reading there verse 31. Matthew 26, verse 31. Then said Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.

Peter's Actions Were Unnecessary and Unenlightened

Jesus could have called twelve legions of angels; Peter's defense was unnecessary. He was unenlightened because Christ had to die to fulfill Scripture and accomplish redemption.

Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? Wow. Listen, folks, if Peter thought that he was protecting Christ, he was wrong. Christ informs Peter that his actions were not only unwise, they were unnecessary. If the Son of God was to be rescued, it would have been done in a much different way. It would have been done through divine intervention. Christ said, Peter, put your sword back up. Don't you know that I could ask and have at my disposal more than twelve legions of angels?

And I can assure you that number would have been sufficient. A legion was 6,000. He said more than twelve, but if you only had twelve legions, that would be 72,000 angels. And when you consider that one angel in one night with one stroke of the sword killed 185,000 Syrians, I think 72,000 wouldn't have had too much trouble with this old world. No. Christ is saying, Look, Peter. All I have to do is ask. All I have to do is speak. Peter, I don't have to do that. I can just wiggle my little finger, and I can have at my disposal more than twelve legions of angels. Peter, I do not need the help of twelve weak, frail men. And especially when only two of you have a sword. So Peter's actions were not only unwise, they were certainly unnecessary. Thirdly, I want you to look in Matthew 26 and verse 54, because I want you to see that Peter's actions were also unenlightened. Notice in Matthew 26 and verse 54.

Our Lord says, But how then shall the scriptures be fulfilled, that thus it must be? Now, look what has happened. He's told him put his sword back up. He said, I can call and have at my disposal twelve legions of angels or more, and then he asked in verse 54, But how then shall the scriptures be fulfilled, that thus it must be? Let me tell you, Peter was not only unwise, his actions were not only unnecessary, his actions were also unenlightened. Here it is: he did not know what he was doing when he struck with the sword. Years ago, I had a blessed privilege and opportunity to visit with Dr. Martin Lloyd-Jones in England. And we had a wonderful conversation and I have, I guess, about everything he's ever written. And to be honest, I don't know if I read it, don't know if he told it to me, but I either read it in one of his works or he told me in a conversation, but he was telling me about one of the great fires that they had there in London.

And it was a big warehouse. And he was relating the fact how most people just really don't know what they're doing. But he said they had formed a bucket brigade and people were taking buckets of water and passing them along, pouring them on the fire. And he said here was a huge man, strong. He was a blacksmith-like and worked with metal. He said he ran into the building with a sledgehammer and started beating on a metal beam and the beam was already hot. And he had hit that beam four or five times.

And finally, someone saw what he was doing and stopped him and said, What? What are you doing? Don't you realize if you succeed in bending that beam, you're going to bring the building down upon us? What are you doing? Now, the man responded, I don't know. But under the circumstances, I thought I'd be doing something. Well, that's the way most of us are. We don't really think things through. We just under the circumstances, we think we ought to be doing something now.

Do you understand that Peter, when I say that Peter was unenlightened, evidently he did at least have the misconception at one time that the Messiah was not to die. He did not want Christ to die. Our Lord told Peter in John 18 and verse 11, here's what it says. It's just a little differently there, but he said this: Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? Did Peter think he was defending Christ? Probably. But he said, Peter, I don't need you. And I want you to look back in your Bibles to Matthew chapter 16, just to show you Peter's comprehension at one time. Matthew chapter 16, beginning there with verse 21.

From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. So undoubtedly, Peter must have thought that he was defending Christ. For Christ told him the cup which my Father hath given me, shall I not drink it? Let me tell you something, folks, the truth is that Jesus Christ came to die. He was predestinated to die. God the Father had ordained his death. God the Father had ordained every aspect, every avenue of that death. He had given him his cup, and he realized that he must drink it.

In John 12 and verse 27, he said, Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. The Word of God tells us in John chapter 10 that he laid down his life for his sheep. He said, Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. He came to die. If Peter had saved Christ, how would the scriptures have been fulfilled? How would redemption have been accomplished? You know what the Scripture says? Christ came to die to save His people. In Matthew 1 and verse 21, the Bible talks about Mary and says, And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Christ could not and would not be saved by Peter, the rest of the disciples, or the multitude of disciples. He came to die. And Scripture says in 1 Peter 3 and verse 18 that he died, the just for the unjust. Peter's actions, while not sinful, were certainly unwise, unnecessary, and unenlightened. Christ did not need protecting nor defending. Christ did not rebuke Peter for having a sword. He did not rebuke Peter for being prepared to use the sword.

Christ Did Not Condemn Self-Defense or Weapons

Jesus told Peter to put the sword in its place, not to discard it. The case is unique because Christ came to die; He Himself used avoidance as self-defense in John 7:1.

He never said, Get thee behind me, Satan. He never said, Thou shalt not kill. No, he didn't say any of those things. He just said, Peter, put it up, indicating now is not the time to use it. And by the way, there is nothing inherently sinful, evil or wicked in weapons. I could have a .357 laying up here, I could have an M1 laying up here, I could have a bazooka laying up here. Those weapons are not sinful in and of themselves. Nothing material is. Sin is not anything material. Sin is in man. So he did not say that those weapons were sinful at all. But now notice if you would, our Lord did issue a legal maxim. Then Jesus said to him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

Now, interestingly enough, we have to ask what in the world does that mean? Now, there's been several interpretations offered. First of all, you could interpret that as those who use the sword to resist lawful authority shall die by the sword. And certainly, according to Romans chapter 13, the civil magistrate is to be God's minister of justice, and he does have the power of the sword. But secondly, it could also mean that those who use a sword against innocent people shall also perish by the sword. That is, divine vengeance will make them reap exactly what they have sown. But thirdly, I believe the more satisfactory explanation and interpretation is that Peter acted rashly and unwisely in attacking a whole band of men and his unseasonable and imprudent actions may have caused his own destruction. In other words, Peter, why in the world are you going to draw a sword when you've got a whole multitude here? You can't fight everybody. Don't start something. Don't be stupid. I believe that's a good interpretation. But notice, if you would, what Christ is doing is he's speaking against Peter's rash, impetuous actions.

Now, if you look in your Bibles to Revelation, chapter 13 and verse 10, then we'll go back to Isaiah, you will see this legal maxim is repeated. Notice in Revelation, chapter 13, verse 10. Our Lord says: He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints. Isn't that interesting? He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Now, if you'll go back to Isaiah 33, you'll see where this maxim originated. Look in Isaiah chapter 33 and verse 1. Isaiah 33 verse 1. God says, Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee: when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.

In other words, this is known as the lex talionis of Scripture. That is the law of retribution. God always makes the punishment fit the crime. One quick illustration, if you look in your Bibles to the book of Judges chapter 1, here's an excellent illustration of what our Lord has just been saying. Those who take the sword will perish by the sword, or the lex talionis, you reap what you sow. Notice, if you would please, how God granted his people victory. And the Bible says in verse 1, verse 4 of chapter 1 of the book of Judges: And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men. And they found Adoni-bezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites. But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.

Now you try walking without your big toes. And you try holding a sword without your thumbs. Watch: And Adoni-bezek said, Threescore and ten kings, that's 70 kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. Let me give you a simpler explanation of the lex talionis: you reap what you sow. You reap what you sow. Now, what Peter has done is this: Peter has either acted without consulting Christ or he acted without waiting for authority or permission from Christ to act. In either way, he was unwise.

And let me tell you something, people, listen carefully. Even if you do have to defend yourself with a weapon and you kill someone lawfully, the truth of the matter is this: The use of a weapon, even legally, even lawfully, always entails legal consequences, even when it's used in self-defense. So what Christ is saying is this: Peter, you've just acted unwisely in this instance. No, you don't draw a sword against a multitude of armed men. You don't start something. You might try to finish it if they attack you, but you don't just anger intentionally a group of armed men.

Secondly, as you turn back to Matthew 26, I want you to see that Peter's actions were unnecessary. Not only were they unwise, they were unnecessary. Look in Matthew 26 and verse 53. Look what our Lord says. Let's read verse 52 just so that you can see it in the context. 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. Now here's why I'm saying that Peter's actions were unnecessary.

He rebuked him for his unwise, unnecessary, unenlightened actions in regard to the use of weapons. So the next time someone asks you, Well, if self-defense is obligatory, why did Christ tell Peter to put his sword back into the scabbard? I hope you can explain it. Let me make some application. Anytime someone pulls up this objection to the biblical doctrine of self-defense, I hope you understand that the case of Jesus Christ is unique.

There is none like it. Therefore, it is improper to take this special case and say that Christ would not defend himself, nor would he allow Peter to defend himself, and therefore, all self-defense is unjustified, wicked, unbiblical and wrong. No, this is a unique case. Christ came to die. And he came to obey the Father's will in every avenue, in every action. And by the way, Christ did use a means of self-defense before the time of his death. You say, What was it?

Well, look in your Bible, John chapter 7. I will show it to you. John chapter 7. And look, if you would please, at verse 1. John 7, verse 1. Here is a form of self-defense. John 7 verse 1: After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. What did Christ do? He avoided them. He stayed out of the way. Avoidance is a means of self-defense.

If I'm walking down the street and I see 15 men gathering to attack me, guess what? I'm going to turn and go into a building or turn and go around the corner. I'm not going to walk headstrong into them. I will avoid them. You say, Well, you're just scared. No, I'm not scared and I don't mind fighting, but I'm going to fight when it's a little more equal. I can assure you. So Christ just stayed out of their way.

They tried to kill him. Fine, I'll just stay out of your way. So don't let someone tell you that Christ would not allow Peter to defend himself, and therefore, you know, he did not use self-defense. He did use self-defense. Again, let me emphasize tonight by way of application. Think about this. Christ is not forbidding the use of weapons. He is not forbidding the right of self-defense, but what he is forbidding is the unwise, unnecessary and unenlightened use of both weapons. James 1:19. Let me just quote it. Don't turn there.

Practical Applications and Conclusion

Weaver applies the lesson: think before acting, an armed society is polite and safer, and self-defense is biblically required to preserve life. He closes in prayer.

The Lord says, Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath. What's that mean? That means you better think things through before you act. A modern day proverb that is equally applicable is this: Don't let your mouth overload your brain. You think before you speak and you think before you act. When you begin to talk about self-defense, inevitably, invariably, you're talking about carrying weapons, either carrying them openly, carrying them concealed. And always this objection comes up: Well, when you're talking about using weapons and carrying weapons, you are trying to bring us back to the days of the Old West. Well, let me tell you something, folks. Hollywood movies to the contrary, the Old West was much safer than we are today. Let me listen to you, listen to this. Richard Shenkman, who is the author of Legends, Lies, and Cherished Myths of American History, wrote, listen now, that in 1878, the heyday of cattle drive boomtowns in Kansas, Dodge City recorded just five homicides. Ryan McMaken noted that all the big cattle towns of Kansas combined, all of them combined, saw a total of 45 murders during the period of 1870 to 1885. Dodge City alone saw 15 people die violently from 1876 to 1885, an average of 1.5 per year. May we have the days of the Old West again. It was much safer back then.

An armed society is a polite society. One of my pastor friends that lived in Jacksonville, Florida, was a small man. I say small man. He was normally short, but he probably did not weigh 130, 140 pounds soaking wet. And believe it or not, he was an ex-Marine. How he got in the Marines, I do not know. But he had a backbone like a railroad tie. But back at that particular time, those little pouches were very popular. And he had one of those little pouches that he wore around his waist. Well, he and his wife and his children were coming out of a restaurant and a man very rudely came behind, bumped into them, knocked them out of the way and cursed them, took God's name in vain as he went through the door, cursed them. Well, my young preacher friend confronted the man who was much bigger than he was. He said, Sir, he said, you owe my wife and my children and myself an apology. He said, not only are we Christians, but I'm a pastor.

And he said, you've cursed God and you've taken God's name in vain and you've done it in front of my wife and my children. And, sir, I'd like to ask you to apologize. And the man laughed and cursed again. And my young pastor friend said, Sir, would you look where my hand is? And it was in that pouch. He said, Now, sir, if I have to bring my hand out of this pouch, one of us is going to the hospital or the morgue and I don't think it's going to be me. Would you like to reconsider and apologize? And when the man realized he had a weapon in that pouch, he said, Yes, sir, I would like to reconsider and I do apologize and I'm sorry and I ask your forgiveness.

And certainly an armed society is indeed a polite society. Let me tell you one more. I've got one more application, but listen to this. This happened, so help me. We had a man in our church. He was a probation and parole officer. He was required to carry his weapon with him at all times. He was on his way to Savannah, Georgia, going down a back road. And he was behind the school bus.

There were two other cars in front of him. The school bus stopped. And this big old boy, a strapping boy, teenager, got off the bus. And he went back and he took his hand open and he slapped the windshield of the car that was right behind the bus. And it was a young couple in there. Well, they were trying to roll up their windows and lock the doors and all that kind of stuff. Of course, everybody laughed on the bus.

All the students were laughing. So he came to the second car and this older couple and he slapped their window and they too were trying to roll up everything, you know. Well, Dean saw what was coming. He just opened his briefcase, rolled his window down, held on to his pistol. When that young boy came to that third car to slap that windshield, Dean just threw that pistol right in his face. He said, All right, son, go ahead, slap my windshield. I want you to. And the boy dropped his books and ran.

Now you say that was bad. No, sir, that was good. It probably saved that young boy's life. It probably stopped him from doing something stupid in the future. And let me tell you something, people. You let someone begin acting brashly and wickedly and unwisely and inevitably, invariably, he's going to come up against the wrong individual. And he will find out that an armed society is not only a polite society, but one that can defend itself.

The last application is this: if you did not hear the message from last night, where I developed it from biblical law, self-defense based upon the law of God is biblical. It's not only biblical, it is required by the law of God. And if you happen to take a life in defending yourself or defending others, if it is necessary, it is not murder. Because the sixth commandment that says Thou shalt not kill has as its positive, Thou shalt preserve life. You're required and responsible under God to preserve your life and the lives of others, even if it means taking another life in doing so. Let's pray. Father, we ask Thee tonight in the name of Jesus Christ that You would help us, that You would teach us, that You would build us up in the most holy faith and help us to see, Lord, that there is indeed a truth in Scripture that God has given us a commandment to preserve our lives and do whatever is necessary to protect ourselves and our families. Father, help us, we pray.

By your sovereign protection, if it comes to it, Lord, that we would never, ever have to do anything like that. But Lord, help us to understand what the Scripture teaches. That if necessary and if needed, we would never be in a situation where we would hesitate and not know what your Word declared. Give us, Lord, grace to serve Thee acceptably with reverence and godly fear, give us wisdom, give us understanding and may we live for Thee and Thy name we ask and pray. Amen.

Study Guide

Major Themes

Self-Defense as a Biblical Obligation

Summary: The sixth commandment's positive requirement is to preserve life, making self-defense not just permissible but obligatory.

Evidence: The sixth commandment, Thou shalt not kill, has a positive. Every negative has a positive. And the positive of the sixth commandment is Thou shalt preserve life. So I proved one point last night, and that is that self-defense is obligatory.

Proper Use of Means and Trust in God

Summary: Believers must use the means God provides (like weapons) while trusting Him to make them effectual, avoiding both self-reliance and tempting God.

Evidence: We must use the means that God has provided for us. And at the same time, we must trust God to make those means effectual.

The Uniqueness of Christ's Arrest

Summary: Christ's command to Peter to sheathe his sword does not negate self-defense because Christ's death was divinely ordained and unique; He came to die for sinners.

Evidence: Anytime someone pulls up this objection to the biblical doctrine of self-defense, I hope you understand that the case of Jesus Christ is unique. There is none like it.

Wisdom in the Use of Force

Summary: Peter's actions were unwise, unnecessary, and unenlightened; believers must think before acting and not start fights against overwhelming odds.

Evidence: Peter's actions were unwise... Peter's actions were unnecessary... Peter's actions were also unenlightened.

The Law of Retribution (Lex Talionis)

Summary: Those who take the sword will perish by the sword; God's justice ensures that people reap what they sow, a principle seen throughout Scripture.

Evidence: Those who take the sword will perish by the sword, or the lex talionis, you reap what you sow.

An Armed Society as a Polite Society

Summary: Historical and anecdotal evidence suggests that widespread armament deters crime and promotes civility.

Evidence: An armed society is a polite society... the Old West was much safer than we are today.

Key Arguments

Jesus' command to buy a sword proves self-defense is intended

Summary: In Luke 22:36, Jesus commands disciples to sell a garment and buy a sword, indicating a new era where they must provide for their own protection.

Evidence: He that hath no sword, let him sell his garment and buy one... Whatever it takes, get a weapon.

Peter's sword use was rebuked for its timing and motive, not for self-defense

Summary: Jesus told Peter to put the sword in its place, not to throw it away; the rebuke was for unwise, prideful, and unnecessary action, not for having a weapon.

Evidence: Christ did not say, Throw that thing away, boy. Don't ever touch that thing. That sword is evil... He just said, Peter, put it up, indicating now is not the time to use it.

Christ's death was necessary for redemption, making defense of Him contrary to God's will

Summary: If Peter had succeeded in defending Christ, Scripture would not have been fulfilled and redemption would not have been accomplished.

Evidence: But how then shall the scriptures be fulfilled, that thus it must be? ... If Peter had saved Christ, how would the scriptures have been fulfilled? How would redemption have been accomplished?

Self-defense is required by the sixth commandment's positive aspect

Summary: The command 'Thou shalt not kill' implies a positive duty to preserve life, making self-defense obligatory, not optional.

Evidence: The sixth commandment that says Thou shalt not kill has as its positive, Thou shalt preserve life. You're required and responsible under God to preserve your life and the lives of others, even if it means taking another life in doing so.

Avoidance is a legitimate form of self-defense used by Christ

Summary: In John 7:1, Jesus avoided Judea because the Jews sought to kill Him, demonstrating that avoiding danger is a biblical means of self-preservation.

Evidence: After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. What did Christ do? He avoided them. He stayed out of the way. Avoidance is a means of self-defense.

Scripture References

Matthew 26:51-52

Context: Peter cuts off Malchus's ear and Jesus tells him to put the sword away, stating that those who take the sword will perish by the sword.

Mark 14:47

Context: One of the bystanders draws a sword and cuts off the servant's ear; Jesus questions the armed crowd.

Luke 22:49-51

Context: The disciples ask if they should strike with the sword; Peter cuts off the ear, and Jesus says 'Suffer ye thus far' and heals the ear.

John 18:10-11

Context: Peter cuts off Malchus's right ear; Jesus tells him to put the sword into the sheath, referencing the cup the Father has given Him.

Luke 22:35-36

Context: Jesus contrasts the earlier mission when they lacked nothing with the new command to take purse, scrip, and buy a sword.

Luke 9:3

Context: Jesus initially sent the disciples without staff, bag, bread, money, or extra tunic.

Luke 10:4

Context: Jesus instructs the disciples to carry no purse, bag, or sandals.

Luke 22:37

Context: Jesus says He must be numbered with the transgressors, fulfilling prophecy, which explains the change in instructions.

John 15:18-21

Context: Jesus warns that the world will hate and persecute the disciples as it hated Him.

Acts 2:22

Context: Peter declares that Jesus was a man attested by God through miracles, wonders, and signs.

Judges 15:16

Context: Samson slew a thousand Philistines with the jawbone of a donkey, illustrating God using available means.

Matthew 26:47

Context: Judas arrives with a great multitude armed with swords and clubs from the chief priests and elders.

Matthew 26:31-35

Context: Jesus predicts the disciples will fall away; Peter boasts he will never deny Christ, even if he must die.

Mark 14:31

Context: Peter insists vehemently that he will not deny Jesus, and all the disciples say the same.

Matthew 21:32

Context: Jesus rebukes the Pharisees for not repenting after seeing the publicans and harlots believe John's message.

John 18:4-6

Context: When Jesus says 'I am he,' the soldiers draw back and fall to the ground, demonstrating His power.

John 18:7-9

Context: Jesus asks again whom they seek and tells them to let the disciples go, fulfilling His word that He lost none.

Revelation 13:10

Context: He that leads into captivity shall go into captivity; he that kills with the sword must be killed with the sword.

Isaiah 33:1

Context: Woe to the destroyer who has not been destroyed; when you cease destroying, you will be destroyed—the law of retribution.

Judges 1:4-7

Context: Adoni-bezek's thumbs and big toes are cut off; he acknowledges God requited him as he had done to seventy kings.

Historical References

Richard Shenkman, Legends, Lies, and Cherished Myths of American History

Context: Cited to show that Dodge City had only five homicides in 1878, challenging the myth of the violent Old West.

Ryan McMaken's research on Kansas cattle towns

Context: All big Kansas cattle towns combined saw 45 murders from 1870-1885; Dodge City averaged 1.5 violent deaths per year.

Dr. Martin Lloyd-Jones conversation or writing

Context: Weaver recounts a story from Lloyd-Jones about a man beating a hot beam during a London warehouse fire, illustrating unenlightened action.

Important Quotes

The sixth commandment, Thou shalt not kill, has a positive. Every negative has a positive. And the positive of the sixth commandment is Thou shalt preserve life.

Significance: Establishes the foundational principle that self-defense is not merely permitted but commanded by God's law.

He that hath no sword, let him sell his garment and buy one.

Significance: Jesus' direct command to acquire a weapon, used as primary evidence that self-defense is biblically endorsed.

We must use the means that God has provided for us. And at the same time, we must trust God to make those means effectual.

Significance: Summarizes the balanced approach to self-defense: using practical means while relying on God.

Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

Significance: The key verse used by objectors; Weaver explains it as a rebuke of unwise action, not a prohibition of weapons.

Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

Significance: Demonstrates that Peter's defense was unnecessary because Christ had divine resources at His disposal.

But how then shall the scriptures be fulfilled, that thus it must be?

Significance: Shows that Peter's action was unenlightened because it would have thwarted God's redemptive plan.

An armed society is a polite society.

Significance: A pithy summary of the practical argument that widespread armament deters crime and promotes civility.

You're required and responsible under God to preserve your life and the lives of others, even if it means taking another life in doing so.

Significance: The concluding application that self-defense, including lethal force when necessary, is a biblical duty.

Discussion Questions

How does the positive aspect of the sixth commandment ('Thou shalt preserve life') change the way we view self-defense?

Context: Weaver argues that every negative command has a positive counterpart, making self-defense obligatory.

Why did Jesus tell the disciples to buy a sword in Luke 22:36, and what does this teach us about preparation for danger?

Context: The command marks a shift after Christ's departure; disciples must now take responsibility for their own protection.

In what ways can we balance using practical means of defense with trusting God to protect us?

Context: Weaver warns against both arrogance (trusting only in weapons) and tempting God (refusing to use available means).

What made Peter's use of the sword unwise, unnecessary, and unenlightened, and how can we apply those lessons to our own decision-making?

Context: Peter acted out of pride, against overwhelming odds, and without understanding God's redemptive plan.

How does the uniqueness of Christ's mission (to die for sinners) affect the application of this passage to general self-defense?

Context: Weaver argues that Christ's arrest is a special case and cannot be used to forbid all self-defense.

What does the principle 'those who take the sword will perish by the sword' mean in the context of self-defense versus aggression?

Context: Weaver explains it as the lex talionis—reaping what you sow—and applies it to rash, unprovoked violence.

How does the historical evidence about the Old West challenge common perceptions about armed societies?

Context: Weaver cites statistics showing lower homicide rates in armed frontier towns compared to modern times.

What practical steps can Christians take to be 'swift to hear, slow to speak, slow to wrath' in potentially violent situations?

Context: Weaver applies James 1:19 to the need for careful thought before using force.

Applications

Recognize self-defense as a biblical duty

Summary: Understand that preserving your life and the lives of others is not optional but commanded by God through the sixth commandment.

Evidence: You're required and responsible under God to preserve your life and the lives of others, even if it means taking another life in doing so.

Prepare practically for danger

Summary: Just as Jesus told the disciples to acquire a sword, believers should take reasonable steps to provide for their own protection.

Evidence: He that hath no sword, let him sell his garment and buy one... Whatever it takes, get a weapon.

Balance means and faith

Summary: Use the tools God provides (weapons, training) while trusting Him for the outcome; avoid both self-reliance and passivity.

Evidence: We must use the means that God has provided for us. And at the same time, we must trust God to make those means effectual.

Exercise wisdom and restraint

Summary: Do not start fights against overwhelming odds or act out of pride; think before using force and avoid unnecessary conflict.

Evidence: It is one thing to defend yourself against a multitude. It is quite another thing to start a fight with a multitude.

Use avoidance when possible

Summary: Like Jesus in John 7:1, sometimes the wisest self-defense is to avoid dangerous situations altogether.

Evidence: After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. What did Christ do? He avoided them.

Do not misinterpret Christ's unique mission

Summary: Do not use Christ's command to Peter as a blanket prohibition against self-defense; His death was a unique, redemptive necessity.

Evidence: Anytime someone pulls up this objection to the biblical doctrine of self-defense, I hope you understand that the case of Jesus Christ is unique.

Be slow to wrath and quick to think

Summary: Apply James 1:19 by carefully evaluating situations before reacting, especially when weapons are involved.

Evidence: Let every man be swift to hear, slow to speak, slow to wrath... you better think things through before you act.

Understand the deterrent effect of an armed populace

Summary: Recognize that a society where law-abiding citizens are armed tends to be more polite and safer, as history and anecdotes suggest.

Evidence: An armed society is a polite society... the Old West was much safer than we are today.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T04:39:06Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T16:51:56Z

Clean Transcript

The Biblical Doctrine of Self-Defense

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Well, I want you to open your Bible tonight to four passages, and if you would hold these four passages, mark them down. We will be using each one of these passages. The first one, of course, is Matthew chapter 26. Matthew 26. The second one is Mark 14. The third one is Luke 22.
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And the fourth one is John 18, and you're going to see how each of these passages relate to the subject. I began a message last night on the biblical doctrine of self-defense. I'm going to continue that tonight, but I'm going to be dealing with some objections to the biblical doctrine of self-defense. So let's read in Matthew 26, beginning there with verse 51. Matthew 26, verse 51.
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And behold, one of them, which were with Jesus, stretched out his hand and drew his sword and struck the servant of the high priest and smote off his ear. Then said Jesus unto him, Put up again thy sword into his place, for all that take the sword shall perish with the sword.
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Now, if you look in the book of Mark, chapter 14, beginning there with verse 47, Mark 14, verse 47. And one of them that stood by drew a sword and smote a servant of the high priest and cut off his ear. And Jesus answered and said to them, Are you come out as against a thief with swords and with staves to take me? Now, if you look in Luke chapter 22 and we'll begin reading with verse 49.
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And I think I would ask you to hold this passage because we will be coming back to this passage very frequently. Notice, if you would please, Luke chapter 22. And note verse 49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? And one of them smote the servant of the high priest and cut off his ear.
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And Jesus answered and said, Suffer ye thus far. And he touched his ear and healed him. Then Jesus said to the chief priests and captains of the temple and the elders which were come to him, Be ye come out as against a thief with swords and staves? And then finally, in John, Chapter 18, verses 10 through 12, John, Chapter 18, beginning there in verse 10. Then Simon Peter, having a sword, drew it and smote the high priest's servant and cut off his right ear.
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The servant's name was Malchus. Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? Then the band and the captain of the officers of the Jews took Jesus and bound him. Last night, I began the message on the biblical doctrine of self-defense, and I pointed out all through Scripture it is biblical.
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It is right not only to defend one's life, but one's family, his friends and neighbors, even to the point of taking life, if necessary. The sixth commandment, Thou shalt not kill, has a positive. Every negative has a positive. And the positive of the sixth commandment is Thou shalt preserve life. So I proved one point last night, and that is that self-defense is obligatory. That is, we are obligated to defend ourselves. If we allow ourselves to be killed, without defending ourselves or at least attempting to defend ourselves, we're violating the sixth commandment.
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You may lose the fight, but you still must fight based upon the Word of God. Now, I've read four passages tonight from the New Testament, and I ask that you hold these passages because we will be turning back and forth and using each one of them, hopefully in examining these passages. We're going to do away with all the objections, or at least the main objections against the biblical doctrine of self-defense.
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Now, let me just try to phrase, I suppose, what I would consider the leading objection to what I taught last night. The leading objection is usually put in the form of a question that goes like this: If self-defense is obligatory, if self-defense is absolutely necessary to defend your life and the lives of others, why then did Christ tell Peter to put his sword back into its sheath? We could also ask the question like this: If self-defense is mandatory, if it's absolutely necessary, why did Peter and the other apostles not simply use their swords and hack their way to safety and deliver themselves and Jesus Christ as well? Well, certainly those are good questions and they deserve to be answered.
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So I ask that you look in your Bible to the book of Luke, chapter 22, and let's begin there. Luke, chapter 22. And let's begin reading with verse 35 and verse 36, and we'll work our way through this passage. Luke, chapter 22. Verse 35, and he said unto them, so Christ is now speaking to his disciples, 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.
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Now, I want you to note, our Lord asked a simple question. He says, When I sent you out without purse, without scrip, without shoes, without anything, did you lack anything? And the answer was absolutely nothing.
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Now, let me just declare one simple truth. You must always allow Scripture to interpret Scripture and you must always interpret Scripture in its context. But there's not only an immediate context, there's also a remote context of Scripture as well. And if you would look back in your Bibles very quickly to Luke 9, you will see that which our Lord alluded to when he asked these disciples, did they lack anything when he sent them out without the necessities? Look, if you would, in Luke 9 and verse 3, he sends them out and he said to them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money, neither have two coats apiece. And if you look in Luke 10 and verse 4, again, he says the same thing: Carry neither purse, nor scrip, nor shoes, and salute no man by the way. So when Christ then initially sent out his disciples, he says, You have need of absolutely nothing. Don't prepare anything. Don't take anything with you. I am going to take care of all of your needs.
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And so we ask this simple question, verse 35: Do you recall, do you remember that when I sent you out without all of these things, you had absolutely need of nothing? And they said, That's exactly right. We did not have need of anything. Now, when he told them not to take any staves with them, a stave would be considered a walking stick or a staff, and that walking staff or walking stick could be used for a number of reasons, not only to aid walking, but it is also a weapon of self-defense. And so our Lord said, When I sent you out, you did not have need of anything. You lacked for absolutely nothing. And they confess that is right.
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But I want you to watch closely. Look in Luke 22, verse 35. Watch now. And he said to them, When I sent you without purse and scrip and shoes, lacked ye anything? And they said, Nothing. Now watch verse 36. Then said he unto them, But now. Isn't that interesting? But now. Mr. Gaynor's taught Greek for a number of years. There are two little words that are used in the Greek language for 'but.'
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One of them is alla, A-L-L-A, and the other is de, D-E. And any time the word alla is used, it indicates a strong contrast. And so he's contrasting what he did in verse 35. He sent you without anything. And did you lack anything? They said no. But now he says, I'm making a strong contrast. But now look what he says in verse 36.
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He that hath a purse, let him take it. And likewise, a scrip. And he that hath no sword, let him sell his garment and buy one.
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Now, what our Lord is saying is this: There is a decisive change that is about to take place. I want you to understand now, says Christ, as you go forth, you take your purse.
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Now, the purse was a pouch or depository that they used for money. He said, also, you take your scrip with you. A scrip was not paper money. A scrip was a wallet or a leather pouch that they normally used to place food in. And then he says, above all, he that hath no sword, let him sell his garment and get one. Now, the interesting thing is the word for garment is the word you and I would pronounce it himation. It was the most needed and the most necessary garment; it was the outer garment. And that outer garment could be used in a multitude of ways. It was not only the most needed and necessary, oftentimes it was the most expensive. It was most desirable.
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Now, our Lord said in time past, I sent you out without anything and you lacked nothing. But now he said, you take your purse, you take your pouch and you take your garment, the most valued garment that you have, and sell it and you buy yourself a sword. Literally, here's what he's saying: Whatever it takes, get a weapon.
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Now you have to ask the question: Why this sudden demand for change? Why now is our Lord emphasizing the fact that the disciples now must carry their own food, they must carry their own money, they must carry their own sword, they must carry their own protection? Why is he doing that? Why is he making the change now? Look in verse 37. Our Lord says, For I say to you that this that is written must yet be accomplished in me.
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And he was reckoned among the transgressors: for the things concerning me have an end. Now, what does our Lord say? He is saying, Here's why the change is coming about. I am about to be crucified. I'm going to be counted as a criminal. I'm going to be numbered with the transgressors. And let me point out something, folks. You do not have to be a criminal in order to be counted as a criminal.
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Christ was the sinless Son of God. Look at the apostles. They were oftentimes arrested and thrown in prison. You know, when we hear today that someone is arrested, somewhere in the back of our mind we tend to think, well, they had to do something wrong to be arrested. That is certainly not the case, folks. I can assure you, if you really and truly want to be arrested today, you don't have to go out and rob a bank. You don't have to shoot anyone. You don't have to go out and kidnap someone. If you really and truly want to be arrested, you just stand for righteousness and you open your mouth and you speak out and expose the wickedness and corruption that's going on in our government, in our society today. And I can assure you, sooner or later, you're going to be arrested. You don't have to do anything wicked to be arrested. Our Lord certainly did not do anything wicked. I can assure you that he was the sinless Son of God. And Jesus Christ came to die for sinners.
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He knew that he was going to die. He knew that he would die for the sins of his people. He knew that he would no longer be around to provide for and protect his disciples. Therefore, what he's telling them in verse 36: You're now responsible to provide for yourself. When I was here, when I was with you, I took care of you. I provided for you. I protected you.
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But I'm about to be taken away from you. Now, he said, you get your own money, you get your own scrip and you get your own sword.
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Now, why in the world would our Lord tell his disciples that? Well, if you'd look in your Bibles very quickly to John, Chapter 15, I think you can understand his reasoning. Look in John, Chapter 15. Beginning there with verse 18, John 15 and verse 18, our Lord says this to his disciples: If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord.
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If they have persecuted me, they will also persecute you. If they have kept my saying, they will keep yours also. But all these things will they do unto you for my name's sake, because they know not him that sent me.
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Now, our Lord is saying, look, the disciples are going to be treated like their Lord. If you live in a society that counts Jesus Christ as a criminal, is it not likely they're also going to count his followers as criminals as well? If you live in a society that hates Jesus Christ, is not that society going to hate the followers of Jesus Christ? So our Lord is saying if the master is despised and detested and rejected, the followers are going to be treated in the same way. So once you have Luke chapter 22, our Lord is preparing his disciples for the troublesome times that lay ahead of them.
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He's telling them that they must prepare, that they must fulfill and assume all responsibility. And by the way, our Lord is teaching them that they are to use all reasonable means in accomplishing our Lord's work and in conducting and in protecting their lives. Now, here's what our Lord is saying: The miracles that you have been experiencing in times past will not continue on the same level after I'm gone.
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If you look in your Bibles holding Luke 22, but look in the book of Acts chapter 2 and verse 22. And here is a statement concerning Christ and certainly he was indeed the miracle worker, but notice if you would in Acts chapter 2 and verse 22. The Word of God says, Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know. So here's what Christ is telling his disciples: Look. It is true, I'm the miracle worker, but the miracle worker is about to be taken from you. I'm going to be counted with the transgressors. I'm going to be counted as a criminal. I'm going to be put to death.
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Therefore, you must assume responsibilities for yourself. And let me tell you, yes, there are miracles, even miracles today. But the miracles do not exist in the same degree that they did when our Lord was alive upon this earth. And so Christ is just simply assuming once again and stating once again, that we must take responsibility for the totality of our lives. Now, let me just take a few moments to repeat something that I said last night. I'll say it in a different way: we have to have a proper balance in our lives. By proper balance in our lives, I simply mean this: We must use the means that God has provided for us. And at the same time, we must trust God to make those means effectual.
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Very simply, when people trust in themselves, when they trust in their money, when they trust in their weapons, what they are doing, in essence, is demonstrating nothing less than pride and arrogance and self-deception. You're saying, I'm fully capable of taking care of myself without God. Well, if that's the case, I want to challenge you to try to grow a crop without him. I want to challenge you to try to live without breathing his air. You see, it's absolutely impossible, and it's nothing but pure arrogance. But on the other hand, if you and I do not use the means that God has provided and has given to us, it is equally sinful, for it is a failure to use those means, and it's tempting God.
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It's like when the devil tempted our Lord, said, Cast thyself down from the pinnacle of the temple. Why don't you know he'll give his angels charge over thee, lest thou dash thy foot against a stone? And our Lord said, Get thee behind me, Satan. No, I'm not going to do that. What I'm talking about using means: you remember when the Philistines came upon Samson. Samson did not have an AK-47. He didn't have an AR-15. He didn't have a Glock. He didn't have anything.
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And he looked down and there was the jawbone of an ass. And with the jawbone of an ass, that which God provided in Judges chapter 15 and verse 16, he slew a thousand Philistines.
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Now, all I'm trying to say is this: it doesn't matter what you have. If the blessings of God are upon it, it will be effectual. So the biblical solution is this: We must use whatever means God has ordained and at the same time, we must trust God to make those means effectual. We must not, on the one hand, tempt God, and on the other hand, we must not assume to be arrogant and boastful and proud.
#35 | 18:13 to 18:40 | cleaned
Now, look, if you would please, in verse 37 or verse 36, it is. Verse 36, then in Luke 22, verse 36, then said he unto them, But now he that hath a purse, let him take it. The interesting thing is, in Luke 22 and verse 36, when he says, let him, it is an imperative mode, which means it's a command. God commands him to take the purse and to take the scrip and to take his garment and sell it and get a sword.
#36 | 18:40 to 19:15 | cleaned
Now, in verse 38, the disciples answer and they say, Lord, behold, here are two swords. And he said unto them, It is enough.
#37 | 19:17 to 19:27 | cleaned
Now, I'm going to be absolutely honest with you. These three little words, 'It is enough,' have been variously interpreted. What in the world was meant when our Lord said 'It is enough'? And by the way, Christ did not say that two swords were enough. He just said 'It is enough.' We oftentimes read in the Scripture—I heard a preacher speak this past week, and he said, when God knocked Saul of Tarsus off his horse on the road to Damascus. Well, you go back and read Acts chapter 9. There's no mention of a horse. It's true, he was knocked to the earth, but it doesn't say from a horse or anything like that. We assume that he was riding a horse. Well, we don't know that for a fact. So Christ is not saying here that two swords are enough. He just simply says 'It is enough.' Now, the question is, what in the world does that phrase mean when our Lord said 'It is enough'?
#38 | 19:28 to 20:39 | cleaned
Let me give you three possible interpretations, and I'll tell you which one I favor, and I think you'll understand. First of all, 'It is enough' could refer to the fact that enough has been said on the subject. In other words, our Lord is saying, I don't want to talk about it anymore. That's enough. That could be an interpretation. Secondly, it could refer to the fact that the reality was that they would understand later exactly what he meant.
#39 | 20:39 to 21:04 | cleaned
But thirdly, and I probably lean this way, the meaning would be that two swords would be sufficient to demonstrate his purpose and his teaching. In other words, those two will suffice for what I want to teach you now. I want you to skip down. Luke 22 to verse 49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?
#40 | 21:06 to 21:39 | cleaned
Now, let me just take one moment and bring you up to where we are. Our Lord asked the disciples, When I sent you without anything, did you lack anything? No. But now our Lord said, Here's a change. You carry your money, you carry your food, you sell your garment, you get a sword. Why? I'm going to be crucified. I'm going to die for the sins of my people. Get your sword. Lord, here are two swords. It's sufficient.
#41 | 21:39 to 22:05 | cleaned
It'll do to teach you exactly what I want to teach you right now. In other words, when you skip down to verse 49, when they which were about him saw what would follow, knowing now they had two swords, they said unto him, Lord, shall we smite with the sword? In other words, it didn't take the disciples long to figure out exactly what our Lord meant when he told them to sell their garments and to buy a sword. When they who were about him saw what would follow, that is, they recognized instantly and immediately that they were in danger. And undoubtedly, they assumed that now was the time to use the sword.
#42 | 22:06 to 22:46 | cleaned
Let me just try to give you an overall picture. Let me show you a better picture. Hold Luke 22, but look in your Bibles to Matthew 26 and verse 47. Here's why Luke writes, 'when they which were about him saw what would follow.' Notice in Matthew 26 and verse 47: And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves from the chief priests and elders of the people. What? And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves from the chief priests and the elders of the people.
#43 | 22:46 to 23:31 | cleaned
Boy, when you are surrounded by an armed, angry mob, it doesn't take you too long to figure out, I need some protection. I need some help. I'm in trouble here. You know, it's kind of like you're walking down the street here and you're minding your own business. And all of a sudden you look up ahead and four or five thugs step out of an alley and they've got baseball bats and log chains and knives and brass knuckles. You know, the average man doesn't have to scratch his head and say, I wonder if I should keep going or if I should cross the street. You know, you recognize there's some danger ahead somewhere. You better be able to catch on and figure something out very quickly.
#44 | 23:31 to 24:19 | cleaned
Now, interestingly enough, if you look back in Luke 22 and verse 49, Luke is the only gospel that records this question. Look at it: And when they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? The only gospel that records this question.
#45 | 24:20 to 24:43 | cleaned
Now, let me be absolutely honest with you. It is unclear as exactly as to when this question was asked. For instance, was this question asked before Peter struck the first blow? Was it asked after Peter had struck the blow? Were the others determining whether or not they should jump in and begin a fight? When they which were about him saw what would follow, they said, Lord, shall we smite with the sword? Now, what did Peter accomplish? Well, he pulled out that sword and he strikes off the ear of Malchus. And according to John 18 in verse 10, the Scripture there identifies the swordsman as Peter, and it also identifies the man whom he struck as Malchus. And by the way, I've been asked this on several occasions: Pastor, do you really think that Peter meant to cut off Malchus's ear?
#46 | 24:43 to 25:58 | cleaned
And my answer is no. I don't think he meant to cut off his ear. I believe he was aiming for the center of his head. He just missed. He meant to do more than to cut off his ear.
#47 | 26:00 to 26:13 | cleaned
Now, look at Luke 22 and verse 51. In fact, let's read verse 50. And one of them smote the servant of the high priest and cut off his ear, cut off his right ear. And Jesus answered and said, Suffer ye thus far. And he touched his ear and healed him. Now, when our Lord said, Suffer ye thus far, in the context, what our Lord was saying was this: Resist no further.
#48 | 26:15 to 26:40 | cleaned
Don't do any more fighting. Stop right there. Allow them to take me. This is what I want.
#49 | 26:41 to 26:47 | cleaned
Now, then Christ said to Peter, Put up thy sword. Huh? He cut off his right ear and Jesus said, Suffer ye thus far, and he touched his ear and healed him. Let me ask you a question. After he had cut off his ear, and our Lord looked at Peter and said, Suffer ye thus far, was that a rebuke to Peter? And the answer is no, it was not a condemnation of Peter. And the words of Christ, I don't believe, can be taken denouncing either what Peter did or denouncing the biblical doctrine of self-defense.
#50 | 26:47 to 27:28 | cleaned
I'm going to explain that just momentarily. But I want you to notice what he did after Peter cut off Malchus's ear. Our Lord said, Suffer ye thus far. Look in verse 51. And he touched his ear and healed him.
#51 | 27:28 to 27:42 | cleaned
Now, I don't know about you, but if I was with an angry armed mob and I came out to capture a man, to imprison a man, to arrest a man, to do him harm, and all of a sudden someone cut my ear off and he looked at Peter and he says, That's enough. And either Christ reached down and stuck his ear back on or just touched and it was healed instantly. I don't know about you, but I think I tend to have second thoughts.
#52 | 27:42 to 28:09 | cleaned
Am I in the right place and with the right crowd? You know, am I fighting against the wrong man? I don't know what went through his mind, but I know what would have gone through my mind. So our Lord says to Peter, Suffer ye thus far. Now, I just said earlier that you could not take these words, nor when Christ told Peter to put his sword back in the scabbard, which we're going to look at, those could not be viewed as denouncing self-defense or denouncing what Peter did. Now, let me explain this passage.
#53 | 28:09 to 28:45 | cleaned
I want you to consider three things with me tonight. The first one is this: I want you to consider that Peter's actions were unwise. And I chose that word carefully. Peter's actions were unwise. Hold Luke 22, but go back in your Bibles to Matthew 26. And look at verse 52. Matthew 26, verse 52. Notice, then said Jesus unto him, this is after he cut off Malchus's ear, 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. Now, Peter certainly acted unwisely in using the sword. I could use another word, I could say he acted stupidly, but unwisely is sufficient and I'll stick with that word. But I want you to understand something. One may be unwise and not necessarily be sinful. It is our human limitations that frequently cause us to act unwisely. We do stupid things. I remember getting into my car.
#54 | 28:47 to 30:08 | cleaned
Driving from church to our house. Numerous red lights, stop signs, railroad tracks. I had things on my mind. And when I got home, all of a sudden it dawned on me, I didn't remember stopping at a red light. I didn't remember stopping at a stop sign. I didn't even remember looking both ways when I crossed the track. I know I did, but I don't remember any of it.
#55 | 30:09 to 30:35 | cleaned
Now, am I telling you it's a wise thing to do for you to drive down the road without thinking? No, it's not a wise thing to do. It wasn't necessarily sinful, but it was certainly unwise. It was something I would call very stupid. But just simply because you're unwise in something does not necessarily mean that you're sinful. Now, how in the world can I say that Peter's actions were unwise?
#56 | 30:37 to 30:57 | cleaned
Well, you've got to remember Luke chapter 22 and verse 38. Our Lord said, He that hath no sword, let him sell his garment and get one. The disciples said, what? Help me out now. Lord, here are what? Two swords. So the disciples then had two swords. Now look in your Bibles to Matthew 26 and verse 47. Here's how I can say that Peter's actions were unwise. Notice Matthew 26, verse 47: And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves from the chief priests and the elders of the people. Wow. Look in your Bibles to the book of Mark, chapter 14, verse 43, Mark 14, verse 43, just pointing out the lack of wisdom in Peter at this particular point. Mark chapter 14, notice if you would, verse 43: And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves from the chief priests and the scribes and the elders. I don't care if you look at Luke 22 and in John 18, you're still going to find that here were a great multitude of armed men.
#57 | 30:57 to 32:08 | cleaned
They were angry. They were upset. They were armed to the teeth. And what does Peter do? He draws a sword and starts a fight. Well, let me tell you something, folks, it is one thing to defend yourself against a multitude. It is quite another thing to start a fight with a multitude. Practically speaking, what Peter did endangered all of the disciples. Why in the world would you further anger an already angry armed mob?
#58 | 32:08 to 32:50 | cleaned
You remember the passage in Genesis 34? Shechem and Hamor. Shechem defiled Jacob's daughter Dinah. You remember that? And Simeon and Levi told Shechem, You want to marry with us, but you have to be circumcised. We can't intermarry with uncircumcised people. And sure enough, all the men consented to be circumcised. On the third day when they could barely move, Simeon and Levi went in and slew every man in the city. You remember what Jacob said?
#59 | 32:53 to 33:31 | cleaned
When he found out what had happened, he said, Boys, you've made my savor to stink in the inhabitants of the land. Now they will environ us around and cut us off. In other words, they'll kill us.
#60 | 33:33 to 33:47 | cleaned
Now, God sovereignly protected Jacob, but what Simeon and Levi did certainly was unwise, probably a good deal of sin involved as well, but certainly unwise. Why in the world would you anger and endanger an entire family when you could not fight a vast multitude? Peter, by the way, I'm saying acted unwisely. It was Christ then who stopped the fight with his words, Suffer ye thus far. And it was Christ who stopped the fight by restoring Malchus's ear.
#61 | 33:47 to 34:22 | cleaned
So you've got to ask yourself a question: What in the world would encourage Peter to draw a sword and start a fight against such enormous odds? Well, let me answer that for you. First of all, his actions were a declaration of pride. I want you to look in your Bibles to Matthew 26. Matthew 26, and let's begin reading there verse 31. Matthew 26, verse 31. Then said Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.
#62 | 34:24 to 35:07 | cleaned
But after I am risen again, I will go before you into Galilee. Peter answered and said unto him, Though all men should be offended because of thee, yet will I never be offended. Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. Peter said unto him, Though I should die with thee, yet will I not deny thee.
#63 | 35:09 to 35:30 | cleaned
Notice this phrase: Likewise also said all the disciples. Our Lord said, Let me tell you what's going to happen before the night is over. Before the night is over, I'm going to be taken. You're going to be scattered. Peter said, No, sir, not me. I will never deny you. I will never forsake you. I will die with you. I won't let anyone take you. Likewise also said they all. Look in Mark 14, verse 31, Mark 14, verse 31. Here it is again, Mark 14, verse 31: But he spake more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all. You'll find the same thing in Luke 22 and verse 33, each one of them vowed that they would die rather than to be scattered.
#64 | 35:30 to 36:37 | cleaned
And be offended in Christ. It was a declaration of pride.
#65 | 36:37 to 36:44 | cleaned
Now, let me show you something we have to benefit from the actions of these disciples. One of our biggest problems as Christians is this: We never benefit from the work of God in the lives of others. Do you remember what our Lord told those Pharisees in Matthew 21 and verse 32? Listen carefully. Here's what he said: John came unto you in the way of righteousness, preaching repentance, but ye believed him not.
#66 | 36:46 to 37:17 | cleaned
But the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe. Now listen to what he said: and ye, when ye had seen it. In other words, they saw firsthand the work of God in the lives of others. They didn't believe John, but the publicans and the harlots believed him, and they saw the change in their lives, and when they saw it, yet they repented not that they believed. So our Lord said, Look, we're responsible to benefit from the work that God does in the lives of others. Whether it's good or whether it's bad, we're still responsible to learn. So we need to learn something from these disciples. We need to learn this simple principle.
#67 | 37:18 to 38:07 | cleaned
When these disciples were alone with Jesus Christ, when they were surrounded by their friends and fellow believers, oh, listen, they were bold, they were brazen, they were brash, they were courageous. We will never forsake thee. We will never deny thee, Lord. We will die with thee. And yet, when they were separated from their brethren, they fell one by one. Let me tell you, dear friend, our pride will bring us low.
#68 | 38:07 to 38:45 | cleaned
I've heard many Christian men bragging about what they will do in a certain situation. And my advice to them is the same advice that wicked Ahab gave to the king of Syria: Let not him that girdeth on his harness boast himself as he that putteth it off. In other words, the battle hadn't been fought yet. Don't go bragging about what you're going to do because you don't know what you're going to do. The heart is deceitful above all things and desperately wicked.
#69 | 38:49 to 39:25 | cleaned
And the Bible says that pride goeth before destruction, and an haughty spirit before a fall. We can get together tonight and we can say, Boy, we'll do this and we'll do that. You let the ball and chains come and you let the bullets start flying, and it's a horse of a different color. So, first of all, what made Peter pull out that sword and strike? Well, it was a declaration of pride.
#70 | 39:25 to 39:53 | cleaned
Secondly, his actions were also a demonstration of perceived power. Now, let me explain that. Look in your Bibles to John chapter 18, John chapter 18. Notice what happens. John 18. And let's begin reading there with verse 4, John 18, verse 4. In fact, let's read verse 3: Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all things that should come upon him, went forth and said unto them, Whom seek ye? They answered, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward and fell to the ground. Now, I want you to notice.
#71 | 39:53 to 40:50 | cleaned
When our Lord says, Who are you seeking? Well, we're seeking Jesus of Nazareth. I am he. And when he said that, they went backward and fell to the ground.
#72 | 40:51 to 41:03 | cleaned
Now, let me tell you something, folks. Think about this. If you were alive, if you were a disciple of Christ and you were there and you heard Christ speak and all he did was just say, I am. I am, I am, that I am. And they went backward and fell to the ground. If you were there, humanly speaking, and you perceived the power there, and if you thought, listen, if the words of Christ will drive these men to the ground, how much more will a manly display of power and a little sword play put the fear of God in them? Well, and undoubtedly, Peter probably thought, Now would be a good time to act before they regain their composure. Hmm. Yeah, there was a perception of power there. Not only pride, but power. But don't you notice thirdly? In reality, there was not even any reason for Peter to pull the sword.
#73 | 41:03 to 42:06 | cleaned
Look in John 18, beginning there with verse 7: Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: that the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none. And after that, Peter, of course, drew the sword. Now, listen to me. These disciples were under the protection and under the authority of Jesus Christ. Christ had never forsaken his own, never will forsake his own. The multitude were not after Peter. They were not after any of the other disciples. They were after Christ. And Christ said, I've identified myself. I'm he.
#74 | 42:07 to 43:00 | cleaned
If you want me, take me. Let these go their way. Now, I want you to note the words of our Lord in Matthew 26. Go back there to verse 52, because Peter has pulled the sword now. He has cut off Malchus's ear. And our Lord says in verse 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. So Peter now, after seeing the power of Christ, he draws the sword, he cuts off Malchus's ear. Christ heals him. He tells him now, Put my sword back into its place. And then he says, Those that take the sword will perish with the sword. Now, I want you to note what our Lord did say in verse 52. He did tell Peter, Put up again thy sword into his place. I want you to note what Christ did not say. Christ did not say, Throw that thing away, boy. Don't ever touch that thing. That sword is evil.
#75 | 43:01 to 44:10 | cleaned
He never said, Get thee behind me, Satan. He never said, Thou shalt not kill. No, he didn't say any of those things. He just said, Peter, put it up, indicating now is not the time to use it. And by the way, there is nothing inherently sinful, evil or wicked in weapons. I could have a .357 laying up here, I could have an M1 laying up here, I could have a bazooka laying up here. Those weapons are not sinful in and of themselves. Nothing material is. Sin is not anything material. Sin is in man. So he did not say that those weapons were sinful at all. But now notice if you would, our Lord did issue a legal maxim. Then Jesus said to him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.
#76 | 44:11 to 45:06 | cleaned
Now, interestingly enough, we have to ask what in the world does that mean? Now, there's been several interpretations offered. First of all, you could interpret that as those who use the sword to resist lawful authority shall die by the sword. And certainly, according to Romans chapter 13, the civil magistrate is to be God's minister of justice, and he does have the power of the sword. But secondly, it could also mean that those who use a sword against innocent people shall also perish by the sword.
#77 | 45:06 to 45:43 | cleaned
That is, divine vengeance will make them reap exactly what they have sown. But thirdly, I believe the more satisfactory explanation and interpretation is that Peter acted rashly and unwisely in attacking a whole band of men and his unseasonable and imprudent actions may have caused his own destruction. In other words, Peter, why in the world are you going to draw a sword when you've got a whole multitude here? You can't fight everybody. Don't start something. Don't be stupid. I believe that's a good interpretation. But notice, if you would, what Christ is doing is he's speaking against Peter's rash, impetuous actions.
#78 | 45:43 to 46:28 | cleaned
Now, if you look in your Bibles to Revelation, chapter 13 and verse 10, then we'll go back to Isaiah, you will see this legal maxim is repeated. Notice in Revelation, chapter 13, verse 10. Our Lord says: He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints. Isn't that interesting? He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Now, if you'll go back to Isaiah 33, you'll see where this maxim originated. Look in Isaiah chapter 33 and verse 1. Isaiah 33 verse 1. God says, Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee: when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.
#79 | 46:28 to 47:37 | cleaned
In other words, this is known as the lex talionis of Scripture. That is the law of retribution. God always makes the punishment fit the crime. One quick illustration, if you look in your Bibles to the book of Judges chapter 1, here's an excellent illustration of what our Lord has just been saying. Those who take the sword will perish by the sword, or the lex talionis, you reap what you sow. Notice, if you would please, how God granted his people victory. And the Bible says in verse 1, verse 4 of chapter 1 of the book of Judges: And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men. And they found Adoni-bezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites. But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.
#80 | 47:37 to 48:40 | cleaned
Now you try walking without your big toes. And you try holding a sword without your thumbs. Watch: And Adoni-bezek said, Threescore and ten kings, that's 70 kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. Let me give you a simpler explanation of the lex talionis: you reap what you sow. You reap what you sow. Now, what Peter has done is this: Peter has either acted without consulting Christ or he acted without waiting for authority or permission from Christ to act. In either way, he was unwise.
#81 | 48:41 to 49:41 | cleaned
And let me tell you something, people, listen carefully. Even if you do have to defend yourself with a weapon and you kill someone lawfully, the truth of the matter is this: The use of a weapon, even legally, even lawfully, always entails legal consequences, even when it's used in self-defense. So what Christ is saying is this: Peter, you've just acted unwisely in this instance. No, you don't draw a sword
#82 | 49:41 to 50:12 | cleaned
against a multitude of armed men. You don't start something. You might try to finish it if they attack you, but you don't just anger intentionally a group of armed men.
#83 | 50:13 to 50:25 | cleaned
Secondly, as you turn back to Matthew 26, I want you to see that Peter's actions were unnecessary. Not only were they unwise, they were unnecessary. Look in Matthew 26 and verse 53. Look what our Lord says. Let's read verse 52 just so that you can see it in the context. 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. Now here's why I'm saying that Peter's actions were unnecessary.
#84 | 50:25 to 50:52 | cleaned
Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? Wow. Listen, folks, if Peter thought that he was protecting Christ, he was wrong. Christ informs Peter that his actions were not only unwise, they were unnecessary. If the Son of God was to be rescued, it would have been done in a much different way. It would have been done through divine intervention. Christ said, Peter, put your sword back up. Don't you know that I could ask and have at my disposal more than twelve legions of angels?
#85 | 50:53 to 51:32 | cleaned
And I can assure you that number would have been sufficient. A legion was 6,000. He said more than twelve, but if you only had twelve legions, that would be 72,000 angels. And when you consider that one angel in one night with one stroke of the sword killed 185,000 Syrians, I think 72,000 wouldn't have had too much trouble with this old world. No.
#86 | 51:32 to 52:01 | cleaned
Christ is saying, Look, Peter. All I have to do is ask. All I have to do is speak. Peter, I don't have to do that. I can just wiggle my little finger, and I can have at my disposal more than twelve legions of angels. Peter, I do not need the help of twelve weak, frail men. And especially when only two of you have a sword. So Peter's actions were not only unwise, they were certainly unnecessary. Thirdly, I want you to look in Matthew 26 and verse 54, because I want you to see that Peter's actions were also unenlightened. Notice in Matthew 26 and verse 54.
#87 | 52:03 to 53:02 | cleaned
Our Lord says, But how then shall the scriptures be fulfilled, that thus it must be? Now, look what has happened. He's told him put his sword back up. He said, I can call and have at my disposal twelve legions of angels or more, and then he asked in verse 54, But how then shall the scriptures be fulfilled, that thus it must be? Let me tell you, Peter was not only unwise, his actions were not only unnecessary, his actions were also unenlightened. Here it is: he did not know what he was doing when he struck with the sword.
#88 | 53:02 to 53:44 | cleaned
Years ago, I had a blessed privilege and opportunity to visit with Dr. Martin Lloyd-Jones in England. And we had a wonderful conversation and I have, I guess, about everything he's ever written. And to be honest, I don't know if I read it, don't know if he told it to me, but I either read it in one of his works or he told me in a conversation, but he was telling me about one of the great fires that they had there in London.
#89 | 53:47 to 54:18 | cleaned
And it was a big warehouse. And he was relating the fact how most people just really don't know what they're doing. But he said they had formed a bucket brigade and people were taking buckets of water and passing them along, pouring them on the fire. And he said here was a huge man, strong. He was a blacksmith-like and worked with metal. He said he ran into the building with a sledgehammer and started beating on a metal beam and the beam was already hot. And he had hit that beam four or five times.
#90 | 54:18 to 54:54 | cleaned
And finally, someone saw what he was doing and stopped him and said, What? What are you doing? Don't you realize if you succeed in bending that beam, you're going to bring the building down upon us? What are you doing? Now, the man responded, I don't know. But under the circumstances, I thought I'd be doing something. Well, that's the way most of us are. We don't really think things through. We just under the circumstances, we think we ought to be doing something now.
#91 | 54:55 to 55:24 | cleaned
Do you understand that Peter, when I say that Peter was unenlightened, evidently he did at least have the misconception at one time that the Messiah was not to die. He did not want Christ to die. Our Lord told Peter in John 18 and verse 11, here's what it says. It's just a little differently there, but he said this: Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? Did Peter think he was defending Christ? Probably. But he said, Peter, I don't need you. And I want you to look back in your Bibles to Matthew chapter 16, just to show you Peter's comprehension at one time. Matthew chapter 16, beginning there with verse 21.
#92 | 55:27 to 56:18 | cleaned
From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. So undoubtedly, Peter must have thought that he was defending Christ. For Christ told him the cup which my Father hath given me, shall I not drink it? Let me tell you something, folks, the truth is that Jesus Christ came to die. He was predestinated to die. God the Father had ordained his death. God the Father had ordained every aspect, every avenue of that death. He had given him his cup, and he realized that he must drink it.
#93 | 56:21 to 57:22 | cleaned
In John 12 and verse 27, he said, Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. The Word of God tells us in John chapter 10 that he laid down his life for his sheep. He said, Therefore doth my Father love me, because I lay down my life, that I might take it again.
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No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. He came to die. If Peter had saved Christ, how would the scriptures have been fulfilled? How would redemption have been accomplished? You know what the Scripture says? Christ came to die to save His people. In Matthew 1 and verse 21, the Bible talks about Mary and says, And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Christ could not and would not be saved by Peter, the rest of the disciples, or the multitude of disciples. He came to die. And Scripture says in 1 Peter 3 and verse 18 that he died, the just for the unjust. Peter's actions, while not sinful, were certainly unwise, unnecessary, and unenlightened. Christ did not need protecting nor defending. Christ did not rebuke Peter for having a sword. He did not rebuke Peter for being prepared to use the sword.
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He rebuked him for his unwise, unnecessary, unenlightened actions in regard to the use of weapons. So the next time someone asks you, Well, if self-defense is obligatory, why did Christ tell Peter to put his sword back into the scabbard? I hope you can explain it. Let me make some application. Anytime someone pulls up this objection to the biblical doctrine of self-defense, I hope you understand that the case of Jesus Christ is unique.
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There is none like it. Therefore, it is improper to take this special case and say that Christ would not defend himself, nor would he allow Peter to defend himself, and therefore, all self-defense is unjustified, wicked, unbiblical and wrong. No, this is a unique case. Christ came to die. And he came to obey the Father's will in every avenue, in every action. And by the way, Christ did use a means of self-defense before the time of his death. You say, What was it?
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Well, look in your Bible, John chapter 7. I will show it to you. John chapter 7. And look, if you would please, at verse 1. John 7, verse 1. Here is a form of self-defense. John 7 verse 1: After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. What did Christ do? He avoided them. He stayed out of the way. Avoidance is a means of self-defense.
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If I'm walking down the street and I see 15 men gathering to attack me, guess what? I'm going to turn and go into a building or turn and go around the corner. I'm not going to walk headstrong into them. I will avoid them. You say, Well, you're just scared. No, I'm not scared and I don't mind fighting, but I'm going to fight when it's a little more equal. I can assure you. So Christ just stayed out of their way.
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They tried to kill him. Fine, I'll just stay out of your way. So don't let someone tell you that Christ would not allow Peter to defend himself, and therefore, you know, he did not use self-defense. He did use self-defense. Again, let me emphasize tonight by way of application. Think about this. Christ is not forbidding the use of weapons. He is not forbidding the right of self-defense, but what he is forbidding is the unwise, unnecessary and unenlightened use of both weapons. James 1:19. Let me just quote it. Don't turn there.
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The Lord says, Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath. What's that mean? That means you better think things through before you act. A modern day proverb that is equally applicable is this: Don't let your mouth overload your brain. You think before you speak and you think before you act. When you begin to talk about self-defense, inevitably, invariably, you're talking about carrying weapons, either carrying them openly, carrying them concealed.
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And always this objection comes up: Well, when you're talking about using weapons and carrying weapons, you are trying to bring us back to the days of the Old West. Well, let me tell you something, folks. Hollywood movies to the contrary, the Old West was much safer than we are today. Let me listen to you, listen to this. Richard Shenkman, who is the author of Legends, Lies, and Cherished Myths of American History, wrote, listen now, that in 1878, the heyday of cattle drive boomtowns in Kansas, Dodge City recorded just five homicides. Ryan McMaken noted that all the big cattle towns of Kansas combined, all of them combined, saw a total of 45 murders during the period of 1870 to 1885. Dodge City alone saw 15 people die violently from 1876 to 1885, an average of 1.5 per year. May we have the days of the Old West again. It was much safer back then.
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An armed society is a polite society. One of my pastor friends that lived in Jacksonville, Florida, was a small man. I say small man. He was normally short, but he probably did not weigh 130, 140 pounds soaking wet. And believe it or not, he was an ex-Marine. How he got in the Marines, I do not know. But he had a backbone like a railroad tie. But back at that particular time, those little pouches were very popular. And he had one of those little pouches that he wore around his waist. Well, he and his wife and his children were coming out of a restaurant and a man very rudely came behind, bumped into them, knocked them out of the way and cursed them, took God's name in vain as he went through the door, cursed them. Well, my young preacher friend confronted the man who was much bigger than he was. He said, Sir, he said, you owe my wife and my children and myself an apology. He said, not only are we Christians, but I'm a pastor.
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And he said, you've cursed God and you've taken God's name in vain and you've done it in front of my wife and my children. And, sir, I'd like to ask you to apologize. And the man laughed and cursed again. And my young pastor friend said, Sir, would you look where my hand is? And it was in that pouch. He said, Now, sir, if I have to bring my hand out of this pouch, one of us is going to the hospital or the morgue and I don't think it's going to be me. Would you like to reconsider and apologize? And when the man realized he had a weapon in that pouch, he said, Yes, sir, I would like to reconsider and I do apologize and I'm sorry and I ask your forgiveness.
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And certainly an armed society is indeed a polite society. Let me tell you one more. I've got one more application, but listen to this. This happened, so help me. We had a man in our church. He was a probation and parole officer. He was required to carry his weapon with him at all times. He was on his way to Savannah, Georgia, going down a back road. And he was behind the school bus.
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There were two other cars in front of him. The school bus stopped. And this big old boy, a strapping boy, teenager, got off the bus. And he went back and he took his hand open and he slapped the windshield of the car that was right behind the bus. And it was a young couple in there. Well, they were trying to roll up their windows and lock the doors and all that kind of stuff. Of course, everybody laughed on the bus.
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All the students were laughing. So he came to the second car and this older couple and he slapped their window and they too were trying to roll up everything, you know. Well, Dean saw what was coming. He just opened his briefcase, rolled his window down, held on to his pistol. When that young boy came to that third car to slap that windshield, Dean just threw that pistol right in his face. He said, All right, son, go ahead, slap my windshield. I want you to. And the boy dropped his books and ran.
#107 | 1:07:28 to 1:08:03 | cleaned
Now you say that was bad. No, sir, that was good. It probably saved that young boy's life. It probably stopped him from doing something stupid in the future. And let me tell you something, people. You let someone begin acting brashly and wickedly and unwisely and inevitably, invariably, he's going to come up against the wrong individual. And he will find out that an armed society is not only a polite society, but one that can defend itself.
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The last application is this: if you did not hear the message from last night, where I developed it from biblical law, self-defense based upon the law of God is biblical. It's not only biblical, it is required by the law of God. And if you happen to take a life in defending yourself or defending others, if it is necessary, it is not murder. Because the sixth commandment that says Thou shalt not kill has as its positive, Thou shalt preserve life. You're required and responsible under God to preserve your life and the lives of others, even if it means taking another life in doing so. Let's pray. Father, we ask Thee tonight in the name of Jesus Christ that You would help us, that You would teach us, that You would build us up in the most holy faith and help us to see, Lord, that there is indeed a truth in Scripture that God has given us a commandment to preserve our lives and do whatever is necessary to protect ourselves and our families. Father, help us, we pray.
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By your sovereign protection, if it comes to it, Lord, that we would never, ever have to do anything like that. But Lord, help us to understand what the Scripture teaches. That if necessary and if needed, we would never be in a situation where we would hesitate and not know what your Word declared. Give us, Lord, grace to serve Thee acceptably with reverence and godly fear, give us wisdom, give us understanding and may we live for Thee and Thy name we ask and pray. Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T04:39:06Z

The Biblical Doctrine of Self-Defense

John Weaver | Freedom Ministries

John Weaver continues his teaching on the biblical doctrine of self-defense by addressing common objections, particularly the question of why Jesus told Peter to put away his sword. He argues that Peter's actions were unwise, unnecessary, and unenlightened, not a condemnation of self-defense itself. Weaver emphasizes that self-defense is obligatory under the sixth commandment's positive requirement to preserve life, and that the case of Christ's arrest is unique because He came to die. He concludes with practical applications about the proper, wise use of weapons and the biblical mandate to protect oneself and others.

Introduction and Reading of the Four Gospel Accounts

The Leading Objection: Why Did Christ Tell Peter to Put Away His Sword?

Weaver states the main objection: if self-defense is obligatory, why did Jesus command Peter to sheathe his sword? He promises to answer this by examining the context.

The Command to Buy a Sword in Luke 22:36

The Reason for the Change: Christ's Impending Death and Persecution

Jesus is about to be numbered with transgressors and crucified; the disciples will face persecution and must assume responsibility for their own provision and defense.

Balancing Means and Trust in God

Weaver stresses the need for balance: using the means God provides (like weapons) while trusting Him to make them effectual, avoiding both arrogance and tempting God.

The Disciples' Question: 'Lord, Shall We Smite with the Sword?'

When the armed mob arrives, the disciples ask if they should fight. Weaver notes this question is unique to Luke and shows they understood the sword's purpose.

Peter's Actions Were Unwise

Peter acted unwisely by starting a fight against a great multitude, endangering everyone. His pride and perceived power led to rash action, but Christ stopped the fight and healed Malchus.

Peter's Actions Were Unnecessary and Unenlightened

Jesus could have called twelve legions of angels; Peter's defense was unnecessary. He was unenlightened because Christ had to die to fulfill Scripture and accomplish redemption.

Christ Did Not Condemn Self-Defense or Weapons

Jesus told Peter to put the sword in its place, not to discard it. The case is unique because Christ came to die; He Himself used avoidance as self-defense in John 7:1.

Practical Applications and Conclusion

Weaver applies the lesson: think before acting, an armed society is polite and safer, and self-defense is biblically required to preserve life. He closes in prayer.

The Biblical Doctrine of Self-Defense

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	912081539551
Subject	New Testament Studies
Course	Revelation: Christ and the Churches
Genre	Sermon
Date	2008-07-22
Dictation Name
Book	Book 004: The Biblical Doctrine of Self-Defense — Chapter 3
Source Timed Segments	110

Lecture Guide

Outline

Introduction and Reading of the Four Gospel Accounts: Weaver introduces the topic by reading the parallel accounts of Peter cutting off Malchus's ear from Matthew 26, Mark 14, Luke 22, and John 18, setting the stage for addressing objections to self-defense.
The Leading Objection: Why Did Christ Tell Peter to Put Away His Sword?: Weaver states the main objection: if self-defense is obligatory, why did Jesus command Peter to sheathe his sword? He promises to answer this by examining the context.
The Command to Buy a Sword in Luke 22:36: Weaver explains that Jesus' instruction to sell a garment and buy a sword marks a decisive change; the disciples must now provide for their own protection because Christ is about to be taken from them.
The Reason for the Change: Christ's Impending Death and Persecution: Jesus is about to be numbered with transgressors and crucified; the disciples will face persecution and must assume responsibility for their own provision and defense.
Balancing Means and Trust in God: Weaver stresses the need for balance: using the means God provides (like weapons) while trusting Him to make them effectual, avoiding both arrogance and tempting God.
The Disciples' Question: 'Lord, Shall We Smite with the Sword?': When the armed mob arrives, the disciples ask if they should fight. Weaver notes this question is unique to Luke and shows they understood the sword's purpose.
Peter's Actions Were Unwise: Peter acted unwisely by starting a fight against a great multitude, endangering everyone. His pride and perceived power led to rash action, but Christ stopped the fight and healed Malchus.
Peter's Actions Were Unnecessary and Unenlightened: Jesus could have called twelve legions of angels; Peter's defense was unnecessary. He was unenlightened because Christ had to die to fulfill Scripture and accomplish redemption.
Christ Did Not Condemn Self-Defense or Weapons: Jesus told Peter to put the sword in its place, not to discard it. The case is unique because Christ came to die; He Himself used avoidance as self-defense in John 7:1.
Practical Applications and Conclusion: Weaver applies the lesson: think before acting, an armed society is polite and safer, and self-defense is biblically required to preserve life. He closes in prayer.

Major Themes

Key Arguments

Jesus' command to buy a sword proves self-defense is intended

In Luke 22:36, Jesus commands disciples to sell a garment and buy a sword, indicating a new era where they must provide for their own protection.

He that hath no sword, let him sell his garment and buy one... Whatever it takes, get a weapon.

Peter's sword use was rebuked for its timing and motive, not for self-defense

Jesus told Peter to put the sword in its place, not to throw it away; the rebuke was for unwise, prideful, and unnecessary action, not for having a weapon.

Christ did not say, Throw that thing away, boy. Don't ever touch that thing. That sword is evil... He just said, Peter, put it up, indicating now is not the time to use it.

Christ's death was necessary for redemption, making defense of Him contrary to God's will

If Peter had succeeded in defending Christ, Scripture would not have been fulfilled and redemption would not have been accomplished.

But how then shall the scriptures be fulfilled, that thus it must be? ... If Peter had saved Christ, how would the scriptures have been fulfilled? How would redemption have been accomplished?

Self-defense is required by the sixth commandment's positive aspect

The command 'Thou shalt not kill' implies a positive duty to preserve life, making self-defense obligatory, not optional.

The sixth commandment that says Thou shalt not kill has as its positive, Thou shalt preserve life. You're required and responsible under God to preserve your life and the lives of others, even if it means taking another life in doing so.

Avoidance is a legitimate form of self-defense used by Christ

In John 7:1, Jesus avoided Judea because the Jews sought to kill Him, demonstrating that avoiding danger is a biblical means of self-preservation.

After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. What did Christ do? He avoided them. He stayed out of the way. Avoidance is a means of self-defense.

Scripture References

Matthew 26:51-52: Peter cuts off Malchus's ear and Jesus tells him to put the sword away, stating that those who take the sword will perish by the sword.
Mark 14:47: One of the bystanders draws a sword and cuts off the servant's ear; Jesus questions the armed crowd.
Luke 22:49-51: The disciples ask if they should strike with the sword; Peter cuts off the ear, and Jesus says 'Suffer ye thus far' and heals the ear.
John 18:10-11: Peter cuts off Malchus's right ear; Jesus tells him to put the sword into the sheath, referencing the cup the Father has given Him.
Luke 22:35-36: Jesus contrasts the earlier mission when they lacked nothing with the new command to take purse, scrip, and buy a sword.
Luke 9:3: Jesus initially sent the disciples without staff, bag, bread, money, or extra tunic.
Luke 10:4: Jesus instructs the disciples to carry no purse, bag, or sandals.
Luke 22:37: Jesus says He must be numbered with the transgressors, fulfilling prophecy, which explains the change in instructions.
John 15:18-21: Jesus warns that the world will hate and persecute the disciples as it hated Him.
Acts 2:22: Peter declares that Jesus was a man attested by God through miracles, wonders, and signs.
Judges 15:16: Samson slew a thousand Philistines with the jawbone of a donkey, illustrating God using available means.
Matthew 26:47: Judas arrives with a great multitude armed with swords and clubs from the chief priests and elders.
Matthew 26:31-35: Jesus predicts the disciples will fall away; Peter boasts he will never deny Christ, even if he must die.
Mark 14:31: Peter insists vehemently that he will not deny Jesus, and all the disciples say the same.
Matthew 21:32: Jesus rebukes the Pharisees for not repenting after seeing the publicans and harlots believe John's message.
John 18:4-6: When Jesus says 'I am he,' the soldiers draw back and fall to the ground, demonstrating His power.
John 18:7-9: Jesus asks again whom they seek and tells them to let the disciples go, fulfilling His word that He lost none.
Revelation 13:10: He that leads into captivity shall go into captivity; he that kills with the sword must be killed with the sword.
Isaiah 33:1: Woe to the destroyer who has not been destroyed; when you cease destroying, you will be destroyed—the law of retribution.
Judges 1:4-7: Adoni-bezek's thumbs and big toes are cut off; he acknowledges God requited him as he had done to seventy kings.

Historical References

Richard Shenkman, Legends, Lies, and Cherished Myths of American History: Cited to show that Dodge City had only five homicides in 1878, challenging the myth of the violent Old West.
Ryan McMaken's research on Kansas cattle towns: All big Kansas cattle towns combined saw 45 murders from 1870-1885; Dodge City averaged 1.5 violent deaths per year.
Dr. Martin Lloyd-Jones conversation or writing: Weaver recounts a story from Lloyd-Jones about a man beating a hot beam during a London warehouse fire, illustrating unenlightened action.

Important Quotes

The sixth commandment, Thou shalt not kill, has a positive. Every negative has a positive. And the positive of the sixth commandment is Thou shalt preserve life.

Establishes the foundational principle that self-defense is not merely permitted but commanded by God's law.

He that hath no sword, let him sell his garment and buy one.

Jesus' direct command to acquire a weapon, used as primary evidence that self-defense is biblically endorsed.

We must use the means that God has provided for us. And at the same time, we must trust God to make those means effectual.

Summarizes the balanced approach to self-defense: using practical means while relying on God.

Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

The key verse used by objectors; Weaver explains it as a rebuke of unwise action, not a prohibition of weapons.

Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

Demonstrates that Peter's defense was unnecessary because Christ had divine resources at His disposal.

But how then shall the scriptures be fulfilled, that thus it must be?

Shows that Peter's action was unenlightened because it would have thwarted God's redemptive plan.

An armed society is a polite society.

A pithy summary of the practical argument that widespread armament deters crime and promotes civility.

You're required and responsible under God to preserve your life and the lives of others, even if it means taking another life in doing so.

The concluding application that self-defense, including lethal force when necessary, is a biblical duty.

Discussion Questions

[Question]

How does the positive aspect of the sixth commandment ('Thou shalt preserve life') change the way we view self-defense?

[Context]

Weaver argues that every negative command has a positive counterpart, making self-defense obligatory.

[Question]

Why did Jesus tell the disciples to buy a sword in Luke 22:36, and what does this teach us about preparation for danger?

[Context]

The command marks a shift after Christ's departure; disciples must now take responsibility for their own protection.

[Question]

In what ways can we balance using practical means of defense with trusting God to protect us?

[Context]

Weaver warns against both arrogance (trusting only in weapons) and tempting God (refusing to use available means).

[Question]

What made Peter's use of the sword unwise, unnecessary, and unenlightened, and how can we apply those lessons to our own decision-making?

[Context]

Peter acted out of pride, against overwhelming odds, and without understanding God's redemptive plan.

[Question]

How does the uniqueness of Christ's mission (to die for sinners) affect the application of this passage to general self-defense?

[Context]

Weaver argues that Christ's arrest is a special case and cannot be used to forbid all self-defense.

[Question]

What does the principle 'those who take the sword will perish by the sword' mean in the context of self-defense versus aggression?

[Context]

Weaver explains it as the lex talionis—reaping what you sow—and applies it to rash, unprovoked violence.

[Question]

How does the historical evidence about the Old West challenge common perceptions about armed societies?

[Context]

Weaver cites statistics showing lower homicide rates in armed frontier towns compared to modern times.

[Question]

What practical steps can Christians take to be 'swift to hear, slow to speak, slow to wrath' in potentially violent situations?

[Context]

Weaver applies James 1:19 to the need for careful thought before using force.

Applications

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