How Peter wants to save Christ and draws the sword, but Christ resists him.
Matth. 26, 51-56.
And, behold, one of them that were with JEsu put forth his hand, and drew out his sword, and smote the servant of the high priest, and cut off his ear. Then said Jesus unto him, Put up thy sword into his place: for he that taketh the sword shall perish by the sword. Or do you think that I cannot ask my Father to send me more than twelve legions of angels? But how would the Scripture be fulfilled? It must go like this. At that hour Jesus said to the multitudes: Ye went out as unto a murderer with swords and staves to see me: for I sat daily with you, and taught in the temple, and ye took me not. But all these things came to pass, that the scriptures of the prophets might be fulfilled. Then all the disciples left him and fled.
This is the third and last part of the stories about what happened in the garden or on Mount Olivet, namely, that Peter, after the Jews had captured the Lord Jesus, wanted to attack him with the sword and intended to save his master by force.
(2) This history gives us, first, a necessary and useful teaching about the sword or temporal power, who should wield it or not wield it, and what punishment should be inflicted if someone presumes to wield the sword and yet is not called to do so. Secondly, because in this case Peter needs the sword to save Christ, and Christ forbids him to do so, it is necessary to deal with the question here: whether one may or should also defend the gospel with the sword? So that the secular authorities may have a certain report on both sides, and not either do something contrary to their office and profession, or do more than is required by their office and profession. For then it would be wrong on both sides, and certain punishment would follow.
3 As far as the first deal with Petro is concerned, it is obvious that he is a preacher or church person to whom the sword is not due, as the Lord says: "Worldly rulers rule, but you do not. Therefore, when he takes up the sword and wants to fight, he does wrong, and Christ punishes him for it. Not only because of the reason that this is such a deal
was, since one should not need a sword, as Christ says: "Do you not think, if it should be for fencing, that I could ask my Father to send me twelve legions of angels? as if he wanted to say: It must now be suffered, I do not want anyone to fence for my sake or to protect me; but also because the sword is not due to him, as a private person. For this reason, he not only tells Peter to put up the sword, but also adds a very harsh word of threat: "Whoever takes the sword shall perish by the sword.
(4) This saying we are to remember diligently. For the Lord thereby makes a distinction between us men, and indicates that the sword is given into the hands of some by God, that they should wield it. Now these are all those who are called to temporal authority by ordinary and common means, that they should govern, look after and promote the common good, and ward off all public annoyance. To such God puts the sword in their hands, that is, it is God's will and order that they should wield the sword, not for their own good, but for the good of their subjects, as Paul says: "Worldly authority is God's servant, an avenger of punishment on the one who does evil." For since the world will not let itself be drawn by words, so that peace and unity may be preserved in general, and the will of courage may be strengthened, it is necessary to be serious and to force the people from the
Remove the sin. If a thief does not want to stop stealing, hang him on the light gallows and he will be pacified. If a wilful knave of his own liking wants to harm everyone and cut and stab himself for the sake of a word, he should be given his due on the raven stone, and then there will be peace from him; he will neither cut nor stab anyone else, and the executioner will be able to stop him.
5 Thus, where worldly authority cuts the sword against sin and offense, that is serving God. For God has commanded that he will not let evil and sin go unpunished. Now this is a committee that God makes among men, that he gives the sword into the hands of some to help ward off evil and to protect the subjects.
(6) But the others, who have no such command, let them by all means be idle with the sword, and draw it no sooner than secular authority is said to do so. But if they take the sword themselves, the verdict is here and will certainly not lie: With the sword they shall perish. As can be seen from time to time in all histories, one's own revenge has never done any good, nor has it been well advised; all rebels have finally had to stand their ground and have been put to the sword. All the man-slayers, who have unjustly slain others, have either fallen into the hands of the executioner, or otherwise perished, or have gone so astray in a miserable life that it would be a hundred times better if they had died once. This is God's order, he wants it so that all those who take the sword and do not wait until God or the authorities put it into their hands, shall perish by the sword. It will never be otherwise.
Therefore, everyone should take good care of himself and not let anger take hold of him, but either suffer and overcome injustice with patience, or seek the proper revenge permitted by God. But what this is is sufficiently indicated. For since God has commanded worldly authorities to ward off anger and to protect the pious with the sword, you should seek protection there and lament the one who offends you, not only so that you may be pacified before him, but also to
so that the trouble may be reduced and the will to anger may be controlled, and so that the secular authorities may properly exercise their office. For a mayor in a city, a prince in a country, cannot know all the wrongs; and yet, for the sake of his office, he owes it to God to defend against all the wrongs and the will to anger. If you were to remain silent to your own detriment, and another were to remain silent as well, the more would be the offense, and you would be the cause of your own harm. But such is both wrong. But in this you can occur both, if you cry out to your authorities for protection.
8. but if the authorities do not want to do anything about it at your request and do not want to help you to your right, then it is said: suffer it patiently, and beware of your own revenge; otherwise you would make your right wrong before God and man etc.
(9) Yea, sayest thou, where is it that Christ saith, If any man smite thee on thy right cheek, let him have the other also; and if any man will be right with thee, and take thy skirt, let him have thy coat also? ? Answer: Both of these things are meant that you should beware of your own revenge, and rather suffer everything and wait for the judge in heaven, who does not want to conduct his office so sleepily and carelessly, as worldly authorities sometimes do. But if you are wronged, do not complain about it to your authorities, but keep quiet about it; this is not what Christ says.
010 Yea, saith thou, if I bewail him that hath hurt me, will I yet seek vengeance? Answer: Yes, and you are right to do so. But this is not called your own vengeance, but God's vengeance, which he has ordained that the grievance may be increased, and that every man may be preserved in his own. So that the sum of this Historia is: Whoever is not commanded to use the sword, but reaches for it himself, either to avenge himself or others with it, does wrong and falls into God's judgment and sentence, that means: "Whoever takes the sword shall perish by the sword.
(11) Therefore, if you or yours are wronged, beware of the unjust means of taking the sword and killing yourself.
you wanted to strike. But take the right remedy, that is, bring it before your authorities, who will protect and save you; they have orders from God and are therefore appointed. In this way you will do right, and you cannot do wrong. But if the same will not or cannot help, then it is said: Suffer, and do not take the sword yourself, let God avenge it, who will certainly do it and also punish the authorities because of their carelessness.
(12) But if a murderer were to run me down in the woods, or a wicked villain in the gaff, and were to try to harm me, and I had not room to seek help from the authorities, should I allow myself to be harmed or strangled? Answer: No; for there is the authority's permission that every man shall protect his life and limb against iniquity and wantonness. Therefore the authorities, if they get them, take them by the head and put them away. And Moses, by God's command, for this and other reasons, decreed that several free cities should be appointed, where those who had committed an act of death could go, not deliberately out of their own revenge or anger, but accidentally or out of urgent need. Such a judgment is also followed by the secular laws and permits the defense of necessity. But outside of this particular case it is said: "He who takes the sword will perish by the sword.
(13) Just as those who are not commanded by the sword always presume to use the sword and grab it, they do not want to seek proper revenge and intend to avenge themselves; just so, on the other hand, it happens that those who have been given the sword by God to wield and to strike with it, always want to be too lenient: just as if God had given them a fox's tail and not a cutting sword in their hands. Such is also a great sin and grave disobedience to God, bringing with it a very severe punishment. For where the worldly authorities do not want to use their seriousness against public outrage, God must finally be the judge and strike. When the same judge comes, he takes not one or two, but a whole city, a whole country, which must be destroyed because of such sins.
As the Scriptures testify in many places, and many examples are before hand.
(14) Therefore it is necessary that the secular authorities not be lax, nor lenient with the punishment, but have a brave seriousness and diligent attention, and let the punishment go wherever the trouble arises; then they will do enough for their office and God will be pleased with it. But, as I said, it becomes sour, one does not like to do it; as the examples are before one's eyes. For how often does it happen that one needs to be lenient, and punishes great, horrible offenses shamefully? How often do people put up bars and seek intercession so that the evil will not be punished? But should one not rather look to God's command and commandment than to the intercession of men? God says: "Then you have the sword from my hand, which I give you, that you may punish all public offenses in my stead, and that you may not regard anyone who is under the rule, whether he be friend or foe, high, low, rich, poor, noble or ignoble: where there is offense, strike at it, do not let it come upon you. This is what God says to all authorities. So, on the other hand, people come, asking to be spared here and there, or to let a merciful punishment go. What happens is that people with their intercession do more for the authorities than God with His harsh, strict command and commandment. But whether it is right, and what it causes with God, think about it.
Sometimes it happens that the trouble is public and in daylight, but the secular authorities do not want to punish it until there are plaintiffs. Since no one complains, they let it go. This means that God's command and your office are completely thrown to the wind. For just as a doorkeeper or householder is placed on the tower, where fire or other mischief wants to appear by day or night in or around the city, to report it in time and to warn of harm: so God has placed secular authorities high above other people, to watch everywhere, so that, where some trouble, small or great, arises, they may quell it with the sword, and not let it arise, God granting that one complains or does not complain. For
For such a cause it bears the sword, as Paul says, for the fear of evil works, that every man may be pacified and increased in courage. And the Lord says here: The sword shall not feast nor go idle; but it shall slay them that take it.
16 So it is dilapidated in both parts. Those who do not have the sword want to have it and strike at it, as Peter did here. Again, those who have it can be made to grasp it in their hands and use it.
(17) But whoever understands and complies with this saying, if God has not given him the sword in his hand, he will leave it and suffer and endure everything rather than take it into his own hands. Because he sees the command of Christ and the order of God before his eyes, and he certainly believes that it will not be in vain. That is why he is on guard against it, as against the executioner, the gallows and the wheel, so that he does not go against such a command. Again, when God has given him the sword in his hands, he lets it go confidently and fearlessly against men, regardless of their status or wealth. When trouble comes, he knows that he must defend himself. Therefore, he obeys God and serves God with such earnestness. That is enough of the first part.
18 Here the question arises, which was reported above: Since private individuals are certainly permitted to take up the sword, and Peter is here punished by the Lord Christ for taking up the sword to save him, is this example so far-reaching that where an authority is challenged on account of religion, it may take up arms? Or to say it still more plainly: Whether one may also fight on account of the gospel, and defend it with the sword against men, if Christ does not want Peter to save him with the sword?
19 Here we must first look at the disparity. For we must confess that it was God's will that Christ should suffer at that time; as he himself testifies when he asks: "Father, if it is possible, let this cup pass from me. But from such it does not follow that it was God's will
that worldly authorities should keep quiet about it, and either approve or tolerate that the gospel is destroyed by others and that idolatry is caused. For in the other Psalm this command is given in clear words: "Let yourselves therefore be instructed, ye kings, and chastened, ye judges of the land," that is, give place to the gospel, do not persecute it, accept it, and stand over it. Secondly, there is another disparity here, which is well to be noticed. For Peter (as reported above) is not only a private person, to whom the sword is not commanded by God, but a spiritual person, who should deal with the ministry of preaching and have nothing at all to do with the sword.
(20) In this case, however, we are not speaking of private individuals, but of those who have the office, and to whom God has hung the sword at their side and given it into their hands through their proper profession. God did not set them up in such a way that they, like a shepherd, should look only at the physical, how peace can be maintained and how everyone can provide his food; but they should also, and most of all, look at the spiritual, whether they keep the right worship, punish and destroy false doctrine and idolatry, and rather do everything before they let themselves and their subjects be forced into idolatry and lies. Therefore the other Psalm says: "Kiss the Son", that is, accept God's word and keep it. This is the noblest office of worldly authorities; as one can see that God demands it in the histories, and not only the pious kings among the Jews, Jehoshaphat, Josias, Ezechias, but also among the Gentiles, as Nebuchadnezzar, Darius, Cyrus, are excellently praised by the Holy Spirit for having established the right service of God and for having sat down by force against idolatry.
If this is the office of the temporal authorities, it follows that when they are challenged by the ungodly (for it is impossible for them to have the Holy Spirit if they persecute the Word of God and practice idolatry), they should not follow them, but should protect themselves and their own by force as long as they can. For if the secular authorities would not do this, what would become of them? They alone have the sword.
If it does not need it, the subjects must not need it either. What else will follow then, but that the wicked will gain a continuance, God's word will be erased, the right worship will be abolished and the old idolatry will be restored? But who would or should approve of such a thing, and take upon himself so great and grievous a sin? For the command is already ready: "Ye kings, be instructed, kiss the Son, lest he be angry, and ye perish in the way"; item: Flee idolatry; item: The sword is a fear to wicked works. Because it is an evil work to commit idolatry, it is not only permitted, but also earnestly commanded to those who have the sword, that they should use it confidently against such evil, and protect and save themselves and their own from it.
22 But I speak for and for those who have the sword and are in office. But those who do not have the sword, as when the bishops urge their subjects to one form and other public errors, although in such cases the subjects should follow God rather than men, and God seriously interprets such disobedience to them, they should not therefore draw the sword, but suffer; otherwise they would draw it, as Peter did, to whom no one had commanded it.
(23) But if any man would make a difference here, that one authority should be reckoned higher or lower than another, there is nothing in such a difference in such a case. For God is the greatest authority over all, who says, "You shall hear my Son. Whether worldly authority is unequal, it is equal to God; for he is over them all, so they are all under him and from him. For this reason, no one should allow idolatry and false worship to be imposed on himself and his family, but should protect himself against it by force as long as he can. For God is to be followed more than men.
24 Yes, you say, a Christian should suffer injustice and violence, and not fight against it with violence. Answer: We are talking here about secular authorities who carry the sword; they already suffer violence and injustice enough when other authorities put them out of peace.
and attack them with war. Let it remain with this suffering and do not impose more on the Christian authorities. But whoever imposes more on it and wants to take the sword out of its hands, what else does he do but agree that the enemies of the word do everything according to their will and take away God's word? . This is what you get if you have to do it and cannot get anything with the sword. But because there is still hope, and the trade is in God's counsel and in His hands, we should dare to suffer and do something about it, so that we may not be accused of having looked to favor, peace and other things more than to God's word and the salvation and welfare of our subjects.
The command is loud and clear: Osculamini filium. Hunc audite: "Kiss the son, hear my son," flee idolatry etc. Such commands impose on worldly authorities that they should not only oppose worldly or temporal trouble, but also false doctrine and false worship. But with what shall they do it and oppose it? What has God given her for this? Is it not true that it is the sword? But against whom shall they wield it? Against those who defend false doctrine and false worship and want to force others to do so. Christian authorities should not suffer such things. For the most high Lord in heaven has forbidden it, and called God honored and his word praised, where peace, favor of men, and other things are put into motion rather than that one should approve something against God's word.
26 So we have Peter with his sword, who fights and wants to save the Lord Christ, but he has no command. Now there is another sermon here, which is primarily against the Jews, who were commanded by their regular authorities to take swords and spears and use them against the Lord Jesus. And yet the Lord also rebukes them for it.
You went out (he said) as to a murderer, with swords and with staves to catch me; yet I sat with you daily, and taught in the temple, and you took me not.
27 With these words the Lord punishes them for two reasons. The first is that even though the secular authorities put the sword into the hands of their subjects, they should not take it if the matter is evil and unjust. The other, that they should not have taken it against him, the Lord. For he was not a murderer; it was to be done for the sake of doctrine. Such disputes are not to be judged and settled with fire or sword, as the papists are wont to do, but with the Scriptures. If we are heretics, as they accuse us, then they will judge us with the Scriptures and leave the executioner at home, who does not belong to such disputations.
But as the Jews began with Christ, so do the papists,
their disciples, nor. They cannot and will not argue, unless one accepts their doctors and the Pope's decree as much as the word of God. Therefore, because we refuse to do so, they, like the Jews against Christ, come against us with swords and staves, so that everyone may see what kind they are; namely, as the Lord says to the Jews, John 8:44: "You are of the father the devil, for you seek to kill me." We see this in all papists. But we who are like Peter, to whom the sword is not commanded, must endure and suffer it. But God will punish such injustice in His time, and graciously save His own against the bloodthirsty tyrants' rampage. Amen.