Matthew 26:52

KJV

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.

KJV (with Strong's)

Then {G5119} said {G3004} Jesus {G2424} unto him {G846}, Put up again {G654} thy {G4675} sword {G3162} into {G1519} his {G846} place {G5117}: for {G1063} all they {G3956} that take {G2983} the sword {G3162} shall perish {G622} with {G1722} the sword {G3162}.

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.

Commentary

### 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
* **Literary Context:** Matthew 26:52 is situated within the dramatic narrative of Jesus' arrest in the Garden of Gethsemane. Immediately prior, Judas Iscariot has arrived with a large crowd, armed with swords and clubs, sent by the chief priests and elders of the people, to betray Jesus with a kiss. In response to this imminent threat, one of Jesus' disciples, identified in [John 18:10](/john/18-10 "John 18:10 - Peter Strikes Malchus") as Simon Peter, impulsively draws a sword and strikes the servant of the high priest, Malchus, severing his ear. Jesus' immediate and firm rebuke in this verse, coupled with His miraculous healing of the servant's ear as recorded in [Luke 22:51](/luke/22-51 "Luke 22:51 - Jesus Heals the Ear"), highlights His unwavering commitment to non-violence and His submission to the Father's will, even in the face of grave injustice and personal danger. The subsequent verses in Matthew further illuminate Jesus' understanding of His arrest as a fulfillment of prophecy, stating that He could have called upon [twelve legions of angels](/matthew/26-53 "Matthew 26:53 - Legions of Angels") but chose not to, so that [the Scriptures might be fulfilled](/matthew/26-54 "Matthew 26:54 - Scripture Must Be Fulfilled").
* **Historical & Cultural Context:** First-century Judea was a land under Roman occupation, marked by simmering tensions and occasional violent uprisings against the imperial power. Many Jews longed for a Messiah who would be a political and military liberator, overthrowing Roman rule and restoring Israel's sovereignty. The disciples, like many of their contemporaries, likely harbored such expectations, seeing Jesus as a potential earthly king who would establish His kingdom through force if necessary. The presence of swords among the disciples (cf. [Luke 22:38](/luke/22-38 "Luke 22:38 - Two Swords")) suggests a readiness for self-defense or even offensive action in a volatile environment. Jesus' command therefore directly counters the prevailing cultural and political expectations of His time regarding messianic action and the establishment of a kingdom, emphasizing a spiritual rather than a worldly approach.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Matthew's Gospel and the broader New Testament. It reinforces the theme of the **nature of Christ's kingdom**, clarifying that it is "not of this world" ([John 18:36](/john/18-36 "John 18:36 - My Kingdom Is Not of This World")) and is not advanced through worldly power or violence. It underscores Jesus' **rejection of violence** as a means of achieving righteous ends, even in self-defense or defense of the Messiah. Furthermore, it highlights the theme of **divine sovereignty and the fulfillment of prophecy**, demonstrating Jesus' complete submission to God's predetermined plan for His suffering and death, rather than resisting it through human means. Finally, the proverb "for all they that take the sword shall perish with the sword" introduces the theme of the **consequences of violence**, illustrating its destructive and cyclical nature, a principle that extends beyond literal warfare to all forms of aggressive retaliation.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **sword (Greek, _máchaira'_):** Refers to a knife or dirk, a short sword often used for close combat, but also figuratively for war or judicial punishment. In this context, it represents physical force, worldly power, and the means of human conflict.
* **take (Greek, _lambánō'_):** To get hold of, to seize, to receive. Here, it implies actively grasping or employing the sword, signifying the initiation or reliance upon violent means.
* **perish (Greek, _apóllymi'_):** To destroy fully, to ruin, to lose, or reflexively, to die. This word conveys a sense of utter destruction or ruin, emphasizing the ultimate and often fatal consequences for those who resort to violence.

#### Verse Breakdown
* **"Then said Jesus unto him,"**: This opening phrase establishes Jesus' direct and immediate response to Peter's impulsive act. It signals a moment of crucial instruction and correction from the Lord to His disciple, underscoring the significance of the teaching that follows.
* **"Put up again thy sword into his place:"**: This is a clear, unequivocal command from Jesus to cease the use of the sword. "Into his place" likely refers to the scabbard, but also carries the broader implication of returning the sword to its rightful, perhaps unused, state. It signifies a rejection of physical force and a call to disarm, both literally and figuratively.
* **"for all they that take the sword shall perish with the sword."**: This is a powerful, proverbial statement that serves as the theological and ethical justification for Jesus' command. The conjunction "for" (G1063, _gár_) introduces the reason. It warns of the inevitable and destructive consequences of living by violence, suggesting that those who rely on the sword will ultimately be consumed by it, whether through direct retaliation, the perpetuation of conflict, or the spiritual ruin it brings. The repetition of "the sword" emphasizes the cyclical and self-destructive nature of aggression.

#### 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.

* [Romans 12:19](/romans/12-19 "Romans 12:19 - Do Not Avenge Yourselves")
* [2 Corinthians 10:3-4](/2_corinthians/10-3-4 "2 Corinthians 10:3-4 - Spiritual Warfare")
* [Revelation 13:10](/revelation/13-10 "Revelation 13:10 - He Who Kills With the Sword Must Be Killed With 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
* **In what areas of my life do I tend to "take the sword"—relying on aggressive tactics, control, or retaliation—instead of trusting God's sovereignty and pursuing peace?**
* **How does Jesus' command here challenge my understanding of strength and power, both personally and in the context of the church's mission?**
* **What practical steps can I take to embody the principle of non-violence and peaceful resolution in my relationships and interactions, even when faced with injustice or opposition?**

### 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](/romans/13-4 "Romans 13:4 - Authority of Government")), 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](/isaiah/42-2 "Isaiah 42:2 - The Suffering Servant")) and who, "when he was reviled, reviled not again" ([1 Peter 2:23](/1_peter/2-23 "1 Peter 2:23 - Christ's Example of Suffering")). 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](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")). 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](/hebrews/12-2 "Hebrews 12:2 - Jesus, the Author and Finisher of Our Faith")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Revelation 13:10

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.

Genesis 9:6

Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.

Romans 12:19

Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord.

1 Peter 2:21

For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

1 Peter 2:23

Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed [himself] to him that judgeth righteously:

1 Peter 3:9

Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.

Revelation 16:6

For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.