TRV
Translation
King James Version
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.
Complete Jewish Bible
Yeshua said to him, "Put your sword back where it belongs, for everyone who uses the sword will die by the sword.
Berean Standard Bible
“Put your sword back in its place,” Jesus said to him. “For all who draw the sword will die by the sword.
American Standard Version
Then saith Jesus unto him, Put up again thy sword into its place: for all they that take the sword shall perish with the sword.
World English Bible Messianic
Then Yeshua said to him, “Put your sword back into its place, for all those who take the sword will die by the sword.
Geneva Bible (1599)
Then sayde Iesus vnto him, Put vp thy sworde into his place: for all that take the sworde, shall perish with the sworde.
Young's Literal Translation
Then saith Jesus to him, `Turn back thy sword to its place; for all who did take the sword, by the sword shall perish;
See on the biblical-era map
In the KJVVerse 24,107 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
Copy as
Pseudo-Augustine (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
(Serm. de Symb. ad Catech. 6.) Exult, Christian, you have gained by this bargain of your enemies; what Judas sold, and what the Jews bought, belongs to you.
TertullianAD 220
On Idolatry
But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbe
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 103
He said to Peter, "Put your sword back into its place" (which is one of patience). After restoring the amputated ear, as the other Evangelist says (which was a sign of both supreme kindness and divine power), he spoke these words that they might ring true to what he had said and done before. Although they might not remember the good things done in the past, they might acknowledge the good things done in the present.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Otherwise; The ear of the High Priest's servant is cut off by the Apostle, that is, Christ's disciple cuts off the disobedient hearing of a people which were the slaves of the Priesthood, the ear which had refused to hear is cut off so that it is no longer capable of hearing.
But all who use the sword do not perish by the sword; of those who have used the sword either judicially, or in self-defence against robbers, fever or accident carries off the greater part. Though if according to this every one who uses the sword shall perish by the sword, justly was the sword now drawn against those who were using the same for the promotion of crime.
The Lord then bids him return his sword into its sheath, because He would destroy them by no weapon of man, but by the sword of His mouth.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. Ixxxiv.) So Luke relates, the Lord had said to His disciples at supper, 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; (Luke 22:36.) and the disciples answered, Lo, here are two swords. It was natural that there should be swords there for the paschal lamb which they had been eating. Hearing then that the pursuers were coming to apprehend Christ, when they went out from supper they took these swords, as though to fight in defence of their Master against His pursuers.
To move the disciple to this, He adds a threat, saying, All they that take the sword, shall perish by the sword.
He not only soothed His disciples, by this declaration of punishment against His enemies, but convinced them that it was voluntarily that He suffered, Thinkest thou that I cannot pray to my Father, &c. Because He had shown many qualities of human infirmity, He would have seemed to say what was incredible, if He had said that He had power to destroy them, therefore He says, Thinkest thou that I cannot now pray to my Father?
And He quiets their fears not thus only, but by reference to Scripture, How then shall the Scriptures he fulfilled that thus it must be?
John ChrysostomAD 407
Homily on the Gospel of Matthew 84
Who was this "one," who cut off the ear? John saith that it was Peter. For the act was of his fervor.
But this other point is worth inquiry, wherefore they were bearing swords? For that they bore them is evident not hence only, but from their saying when asked, "here are two." But wherefore did Christ even permit them to have swords? For Luke affirms this too, that He said unto them, "When I sent you without purse, and scrip, and shoes, lacked ye anything?" And when they said, "Nothing," He said unto them, "But now, he that hath a purse, let him take it, and a scrip, and he that hath no sword, let him sell his garment, and buy one." And when they said, "Here are two swords," He said unto them, "It is enough."
Wherefore then did He suffer them to have them? To assure them that He was to be betrayed. Therefore He saith unto them, "Let him buy a sword," not that they should arm themselves, far from it; but by this, indicating His being betrayed.
And wherefore doth He mention a scrip also? He was teaching them henceforth to be sober, and wakeful, and to use much diligence on their own part. For at the beginning He cherished them (as being inexperienced) with much putting forth of His power but afterwards bringing them forth as young birds out of the nest, He commands them to use their own wings. Then, that they might not suppose that it was for weakness He is letting them alone, in commanding them also to work their part, He reminds them of the former things, saying, "When I sent you without purse, lacked ye anything?" that by both they might learn His power, both wherein He protected them, and wherein He now leaveth them to themselves by degrees.
But whence were the swords there? They were come forth from the supper, and from the table. It was likely also there should be swords because of the lamb, and that the disciples, hearing that certain were coming forth against Him, took them for defense, as meaning to fight in behalf of their Master, which was of their thought only. Wherefore also Peter is rebuked for using it, and with a severe threat. For he was resisting the servant who came, warmly indeed, yet not defending himself, but doing this in behalf of his Master.
Christ however suffered not any harm to ensue. For He healed him, and showed forth a great miracle, enough to indicate at once both His forbearance and His power, and the affection and meekness of His disciple. For then he acted from affection, now with dutifulness. For when he heard, "Put up thy sword into its sheath," he obeyed straightway, and afterwards nowhere doeth this.
But another saith, that they moreover asked, "Shall we smite?" but that He forbad it, and healed the man, and rebuked His disciple, and threatened, that He might move him to obedience. "For all they that take the sword," He said, "shall die with the sword."
And he adds a reason, saying, "Think ye that I cannot pray to my Father, and He shall presently give me more than twelve legions of angels? But that the Scriptures might be fulfilled." By these words He quenched their anger, indicating that to the Scriptures also, this seemed good. Wherefore there too He prayed, that they might take meekly what befell Him, when they had learnt that this again is done according to God's will.
And by these two things, He comforted them, both by the punishment of them that are plotting against Him, "For all they," He saith, "that take the sword shall perish with the sword;" and by His not undergoing these things against His will, "For I can pray," He saith, "to my Father."
And wherefore did He not say, "Think ye that I cannot destroy them all?" Because He was more likely to be believed in saying what He did say; for not yet had they the right belief concerning Him. And a little while before He had said, "My soul is exceeding sorrowful even unto death," and, "Father, let the cup pass from me;" and He had appeared in an agony and sweating, and strengthened by an angel.
Since then He had shown forth many tokens of human nature, He did not seem likely to speak so as to be believed, if He had said, "Think ye that I cannot destroy them." Therefore He saith, "What, think ye that I cannot pray to my Father?" And again He speaks it humbly, in saying, "He will presently give me twelve legions of angels." For if one angel slew one hundred and eighty-five armed thousands, what need of twelve legions against a thousand men? But He frames His language with a view to their terror and weakness, for indeed they were dead with fear. Wherefore also He brings against them the Scriptures, saying, "How then shall the Scriptures be fulfilled?" alarming them by this also. For if this be approved by the Scriptures, do ye oppose and fight against them?
John ChrysostomAD 407
Homily on the Gospel of Matthew 84
But another saith, that they moreover asked, "Shall we smite?" but that He forbad it, and healed the man, and rebuked His disciple, and threatened, that He might move him to obedience. "For all they that take the sword," He said, "shall die with the sword."
And he adds a reason, saying, "Think ye that I cannot pray to my Father, and He shall presently give me more than twelve legions of angels? But that the Scriptures might be fulfilled." By these words He quenched their anger, indicating that to the Scriptures also, this seemed good. Wherefore there too He prayed, that they might take meekly what befell Him, when they had learnt that this again is done according to God's will.
And by these two things, He comforted them, both by the punishment of them that are plotting against Him, "For all they," He saith, "that take the sword shall perish with the sword;" and by His not undergoing these things against His will, "For I can pray, He saith, "to my Father."
JeromeAD 420
Commentary on Matthew
(Verse 52.) Then Jesus said to him: Put your sword back into its place. For all who take the sword will perish by the sword. And if one does not carry a sword in vain, who is appointed as the avenger of the Lord's wrath against those who do evil: nevertheless, whoever takes up the sword will perish by the sword. Which sword? That same one which turns fiery before Paradise (Genesis 3): and the sword of the spirit, which is described as the armor of God (Ephesians 6).
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
In another Gospel, (John 18:10.) Peter is represented as having done this, and with his usual hastiness; and that the servant's name was Malchus, and that the ear was the right ear. In passing we may say, that Malchus, i. e. one who should have been king of the Jews, was made the slave of the ungodliness and the greediness of the Priests, and lost his right ear so that he might hear only the worthlessness of the letter in his left.
With what sword then shall he perish, that takes the sword? By that fiery sword which waves before the gate of paradise, and that sword of the Spirit which is described in the armour of God.
That is to say, I need not the aid of the Apostles, though all the twelve should fight for me, seeing I could have twelve legions of the Angelic army. The complement of a legion among the ancients was six thousand men; twelve legions then are seventy-two thousand Angels, being as many as the divisions of the human race and languaget.
This speech shows a mind willing to suffer; vainly would the Prophets have prophesied truly, unless the Lord asserts their truth by His suffering.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(cont. Faust. xxvii. 70.) That is, every one who uses the sword. And he uses the sword, who, without the command or sanction of any superior, or legitimate authority, arms himself against man's life. For truly the Lord had given commandment to His disciples to take the sword, but not to smite with the sword. Was it then at all unbeseeming that Peter after this sin should become ruler of the Church, as Moses after smiting the Egyptian was made ruler and chief of the Synagogue? For both transgressed the rule not through hardened ferocity, but through a warmth of spirit capable of good; both through hatred of the injustice of others; both sinned through love, the one for his brother, the other for his Lord, though a carnal love.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 22.) The Lord of the zealous Apostle will not suffer his pious feeling to proceed further, Then saith Jesus unto him, Put up again thy sword into his place. For it was contrary to the sacrament of our redemption that He, who had come to die for all, should refuse to be apprehended. He gives therefore licence to their fury against Him, lest by putting off the triumph of His glorious Cross, the dominion of the Devil should be made longer, and the captivity of men more enduring.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
Otherwise; Every one who uses the sword to put man to death perishes first by the sword of his own wickedness.
We might also understand by the Angels the Roman armies, for with Titus and Vespasian all languages had risen against Judæa, and that was fulfilled, The whole world shall fight for him against those foolish men. (Wisd. 5:21.)
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Or, Peter does not take away the sense of understanding from them that hear, but opens to the careless that which by a divine sentence was taken away from them; but this same right ear is restored to its original function in those who out of this nation believed.
It behoved also that the Author of grace should teach the faithful patience by His own example, and should rather train them to endure adversity with fortitude, than incite them to self-defence.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Matthew 26:52 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
In the Garden of Gethsemane, as Jesus faced betrayal and arrest, He issued a profound command to His disciple, Simon Peter, who had drawn a sword in defense. This pivotal verse, Matthew 26:52, encapsulates Jesus' rejection of violence as a means to advance His kingdom, emphasizing divine sovereignty over human intervention and warning of the destructive, cyclical nature of aggression for those who live by it.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in this verse is Aphorism, specifically in the phrase "for all they that take the sword shall perish with the sword." This concise, memorable statement functions as a proverbial truth, conveying a universal principle about the self-destructive nature of violence. It employs Parallelism, where the action of "taking the sword" is directly mirrored by the consequence of "perishing with the sword," creating a strong sense of poetic justice and inevitability. The repetition of the word "sword" (Greek, máchaira') also functions as Repetition (or Anaphora if at the beginning of clauses, though here it's within), emphasizing the instrument of violence and its direct role in the destructive outcome. Furthermore, the statement can be seen as a form of Metonymy, where "the sword" stands in for all forms of violent means or aggression, broadening the application of the proverb beyond literal weaponry to any reliance on force for power or resolution.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 26:52 is a cornerstone for understanding Christian ethics regarding violence and the nature of God's kingdom. It teaches that the advancement of God's purposes is not achieved through human aggression or worldly power, but through divine will and spiritual means. Jesus' command signifies a radical departure from conventional notions of power and defense, even in the face of extreme injustice. It highlights the principle that violence begets violence, and true victory, in God's economy, comes through self-sacrifice and obedience, not through force. This verse calls believers to a higher standard of conduct, reflecting the character of a God who is sovereign over all circumstances and whose kingdom is founded on love, peace, and righteousness, not on the coercive power of the sword.
REFLECTION AND APPLICATION
Matthew 26:52 challenges believers to critically examine their reliance on worldly power and aggressive tactics, even when advocating for what they perceive as righteous causes. Jesus' example in Gethsemane calls us to embrace a counter-cultural ethic of non-retaliation and trust in divine sovereignty, rather than resorting to human strength or violence. This does not imply passivity in the face of evil, but rather an active commitment to peaceful, redemptive means, trusting that God's justice will ultimately prevail. It encourages us to break cycles of animosity and revenge, choosing instead to be instruments of reconciliation and peace in a broken world, reflecting the very character of Christ. Our ultimate defense and victory lie not in our ability to wield a sword, but in our willingness to submit to God's will and to love our enemies, even as Jesus did.
Questions for Reflection
FAQ
Does Jesus' statement "all they that take the sword shall perish with the sword" mean that all forms of self-defense or military action are inherently wrong for Christians?
Answer: This verse is a profound statement about the nature of Jesus' kingdom and the means by which it is established and defended. While it clearly condemns impulsive, worldly violence, especially in the context of resisting God's predetermined plan for Christ's suffering, its application to all forms of self-defense or state-sanctioned military action is a complex theological debate. Many scholars interpret it primarily as a warning against relying on violence to achieve spiritual or redemptive ends, and a caution against the cyclical nature of revenge and aggression. Jesus' kingdom is not advanced by the sword, but by the cross. However, the Bible also acknowledges the role of governing authorities to wield the sword for justice (Romans 13:4), and there are instances of self-defense in Scripture. Therefore, while this verse strongly advocates for non-violence and trust in God's sovereignty, particularly for individuals in their personal conduct, its direct application to all scenarios of self-defense or national defense requires careful discernment within the broader biblical witness.
CHRIST-CENTERED FULFILLMENT
Matthew 26:52 finds its ultimate Christ-centered fulfillment in Jesus' perfect embodiment of non-resistance and His submission to the Father's will, which culminated in His atoning death on the cross. Unlike earthly kings who establish their dominion through military might, Jesus, the true King, willingly laid down His life, refusing to engage in violence even when unjustly attacked. His command to "put up again thy sword" foreshadows His own path as the Suffering Servant, who would not cry out or raise His voice (Isaiah 42:2) and who, "when he was reviled, reviled not again" (1 Peter 2:23). By embracing the cross rather than the sword, Jesus broke the cycle of violence and established a new kingdom founded on love, forgiveness, and self-sacrifice. His death was not a defeat, but the ultimate victory over sin and death, achieved not through human power, but through divine humility and obedience (Philippians 2:8). Thus, Jesus Himself fulfilled the principle He articulated, demonstrating that true power and salvation come not by taking up the sword, but by laying down one's life, thereby offering redemption to all who would trust in His finished work on the cross (Hebrews 12:2).