Cyril of Alexandria

To humble our tendency for pride and to repress ambitious feelings, Christ shows that even he who seemed to be great is nothing and infirm. He therefore passes by the other disciples and turns to him who is the foremost and sat at the head of the company. He says, "Satan has many times desired to sift you as wheat, that is, to search and try you and expose you to intolerable blows." Satan usually attacks people who are above average. Like some fierce and arrogant barbarian, Satan challenges to one-to-one combat those of high reputation in the ways of piety. He challenged Job, but his patience defeated him. The boaster fell. The endurance of that triumphant hero conquered him. Satan preys on human nature, because it is infirm and easy to overcome. He is harsh, pitiless and unappeasable in heart. As the sacred Scripture says of him, "His heart is hard as a stone, and he stands like an anvil that cannot be beaten out." Christ's might, however, places him under the feet of the saints. He has said, "Behold, I have given you to tread on serpents and scorpions and upon all the power of the enemy, and nothing shall hurt you."

In the passion of his zeal, Peter professed steadfastness and endurance to the last extremity, saying that he would courageously resist the terrors of death and count chains as nothing. In so doing, he erred from what was right. When the Savior told Peter that he would be weak and contradict the Lord, he should not have loudly protested the contrary. The Truth could not lie. Peter should have rather asked strength from Christ, either that he might not suffer this or that he might be rescued immediately from harm. He was fervent in spirit, warm in his love toward Christ, and of unrestrained zeal in rightly performing those duties which fit a disciple in his service to his master. Peter declares that he will endure to the last extremity. Christ rebuked him for foolishly speaking against what was foreknown and for his unreasonable haste in contradicting the Savior's words. For this reason he says, "Truly I tell you, that the rooster will not crow tonight, until you have three times denied me." This proved true. Let us not think highly of ourselves, even if we see ourselves greatly distinguished for our virtues. Let us rather offer the praises of our thanks to Christ who redeems us and who grants us even the desire to be able to act correctly.

"But now, He says, he that has a purse, let him take it, and a bag in like manner." Tell me then, was this because on second thoughts a more serviceable plan was devised? What need had the holy apostles of purse and bag? What answer must we give to this? That the saying in appearance had reference to them, but in reality applied to the person of every Jew: for they it rather was whom Christ addressed. For He did not say that the holy apostles must get purse and bag, but that "whosoever has a purse, let him take it," meaning thereby, that whosoever had property in the Jewish territories, should collect all that he had together, and flee, so that if he could any how save himself, he might do so. But any one who had not the means of equipping himself for travel, and who from extreme poverty must continue in the land, let even such one, He says, sell his cloak, and buy a sword: for henceforth the question with all those who continue in the land will not be whether they possess anything or not, but whether they can exist and preserve their lives. For war shall befal them with such unendurable impetuosity, that nothing shall be able to stand against it.

And next He tells them the cause of the evil, and of a tribulation so severe and irremediable befalling them, saying, "that He is about according to the Scriptures to be numbered with the transgressors," plainly referring to His being hung upon the cross with the thieves who were crucified with Him, and so enduring a transgressor's punishment: "and the dispensation, having come to this, will now have an end."

And in foretelling these things, the Lord was speaking of what was about to happen to the country of the Jews. But the divine disciples did not understand the deep meaning of what was said, but supposed rather that He meant that swords were necessary, because of the attack about to be made upon Him by the disciple who betrayed Him, and by those who were assembled to seize Him. For this reason they say, "Lord, behold, here are two swords."

Our Lord had foretold to Peter that he should deny Him; namely, at the time of His being taken. But having once made mention of His being taken captive, He next announces the struggle that would ensue against the Jews. Hence it is said, And he said unto them, When I sent you without purse, &c.For the Saviour had sent the holy Apostles to preach in the cities and towns the kingdom of heaven, bidding them to take no thought of the things of the body, but to place their whole hope of salvation in Him.

Or else; When our Lord says, He who hath a purse, let him take it, likewise a scrip, His discourse He addressed to His disciples, but in reality He regards every individual Jew; as if He says, If any Jew is rich in resources, let him collect them together and fly. But if any one oppressed with extreme poverty applies himself to religion, let him also sell his cloak and buy a sword. For the terrible attack of battle shall overtake them, so that nothing shall suffice to resist it. He next lays open the cause of these evils, namely, that He suffered the penalty due to the wicked, being crucified with thieves. And when it shall have come at last to this, the word of dispensation will receive its end. But to the persecutors shall happen all that has been foretold by the Prophets. These things then God prophesied concerning what should befall the country of the Jews, but the disciples understood not the depth of His words, thinking they had need of swords against the coming attack of the traitor. Whence it follows; But they said, Lord, behold, here are two swords.