Third Passion Sermon

Christ Refusing To Be Rescued By Peter's Sword

Martin Luther, “Third Passion Sermon,” Matthias Loy, ed., Dr. Martin Luther's House-Postil, or, Sermons on the Gospels for the Sundays and Principal Festivals of the Church Year. Volume 2. Two Volumes. Second Edition. (Columbus, Ohio; J. A. Schulze, 1884), pp. 98-111.

Matt. 26, 51-56.

And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest, and smote off his car. 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. Thinkest thou that I cannot now pray to my Father, and He shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled, that thus it must be? In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. But all this was done, that the Scriptures of the prophets might be fulfilled. Then all the disciples forsook Him, and fled.

This is the third and last part of the scene in the garden, or at the mount of Olives. It relates how Peter drew his sword, intending to rescue his Master by force, after they had taken the Lord Jesus.

    The facts here narrated, in the first place, teach us a necessary and useful lesson concerning the sword, or temporal power, showing who shall and who shall not wield it, and what punishment is due to him who presumes to bear it without a call. Secondly, whereas Peter in this case makes use of the sword to liberate Christ, and still Christ forbids his doing so, it becomes necessary here to treat the question, whether we dare or should defend the Gospel with the sword, so that the civil government may be properly instructed in both respects, and neither act contrary to its office, nor do more than its calling demands. Otherwise both Church and State would be unjustly dealt by, ,which injustice would be most certainly punished.

    Now as far as Peter is concerned, it is manifest that he was a minister or ecclesiastic, whom it does not behoove to hear the sword, according to the words of Christ: "The princes of the Gentiles exercise dominion. But it shall not be so among you." Therefore, Peter does wrong in resorting to the sword for the Lord's protection, and Christ rebukes him for it. This was not a matter that could be decided with the sword, for Christ says: Even if our cause did depend upon our defence, "Thinkest thou that I cannot now pray to my Father, and He shall presently give me more than twelve legions of angels?" This was as much as saying: It is now expedient for me to suffer; I will not have any one to draw his sword on my account and strike for my protection. But Christ administers this rebuke to Peter for the reason, also, that to him as a private person the sword did not belong. Therefore, He not only commands Peter to put up his sword, but also pronounces the terrible threat: "All they that take the sword shall perish with the sword."

    We must duly heed these words; for by them the Lord makes a distinction among men, informing us that some wield the sword by divine commission. These are all they who, by the proper and ordinary means, are called to the temporal government for the purpose of ruling, of guarding and promoting the public weal, and of preventing public offences. Into the hands of these God gives the sword, that is, it is God's will and institution that they bear the sword, not for their own emolument, but for the good of their subjects, as St. Paul says: A ruler "is the minister of God, a revenger to execute wrath upon him that doeth evil." For since words will not persuade the world, severity must be used, and people must be compelled to desist from crime, so that the common peace and unity may be maintained and a restraint be put upon wantonness. If the thief persist in stealing, let him dangle from the gallows, and then we shall be secure from him. Let the wanton villain who takes delight in injuring every one, and who strikes and stabs for the sake of a mere word, find justice on the gibbet, and then he will let people alone; he will henceforth strike and stab no more, for the hangman puts an excellent stop to such work. Therefore, the civil government serves God by using the sword against sin and scandal; for God, who will not leave offences and sin unpunished, has given the command to do this. God makes this distinction among men, that to a few He intrusts the sword, with it to ward off mischief and to protect the subjects.

    But the rest, who have not received such authority, must, by no means, handle the sword, and never draw it except at the command of the temporal government. But should they take it on their own responsibility, the judgment written here will most certainly not fail: "All they that take the sword shall perish with the sword." In every history we see how they who took revenge into their own hands never succeeded well with it; all rebels had to suffer finally and perished with the sword. All manslayers who wickedly murdered others were either delivered to the executioner or perished in some other way, or else went so astray in the miserable life they led that they would a thousand times better have died. Such is the regulation of God.

    He will have it so, that all they that take the sword, and do not wait until God or the government gives it to them, shall perish with the sword; this cannot be changed. Let every one, therefore, be careful and bridle his wrath; let him either patiently bear his wrongs and subdue his passion, or else seek justice in the proper and divinely sanctioned way. What this is, has been sufficiently pointed out. Since God has given temporal governments the command to restrain offences and defend the pious with the sword, we must seek safety at the hands of these governments and inform against the offender. We must do this not alone for our security, but also to the end that offences be resisted, that malice be hindered, and that they who exercise temporal authority may properly discharge the duties of their office. For neither a mayor of a town nor a ruler of a land can be acquainted with every disturbance, and still their office makes them responsible to God for the quelling of all offences and uproars. Now if you and every body else would choose to keep silent about your wrongs, this would only increase the mischief and be giving the occasion for your own hurt, both of which results would be wrong, and both of which you can prevent by calling upon the government for protection. Should the government, however, upon your petition do nothing in this matter, and not help you to your rights, then observe this: Bear your wrongs patiently and beware of revenging yourself, lest your righteous cause become unrighteous before God and man.

    But what then becomes of the words of Christ: "Whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also," &c.? We answer: Both of these commands were given that we might be restrained from taking revenge into our own hands, and that we might rather suffer all things, and wait for the judgment of the Heavenly Judge, who is not so slow and heedless in conducting His office, as the civil authorities frequently are in conducting theirs. Christ here does not forbid our complaining to the government of the injury that is done us; He does not impose silence upon us.

    But, you ask, do I not seek revenge when I make complaint against him who has harmed me? Most certainly; but you do right by this, provided you do it in the proper way and without anger or hatred towards your neighbor. For this is not your own revenge, but the revenge instituted by God for the purpose of checking scandal and protecting every one in the possession of his own. In short, he who has not been commanded to use the sword and still arrogates it to himself, to revenge himself or others, subjects himself to the judgment and condemnation of God: "All they that take the sword shall perish with the sword." Whenever, therefore, you or yours are injured, beware of the improper course of grasping the sword yourself and being your own defender! But make use of the correct means, that is, bring the matter before your government and let this protect and succor you; God commanded it to do this and ordained it for this. If you do this you do well, and will be safe against meddling with the affairs of others. But if the government either will not or can not help you, then endure your afflictions, touch not the sword, and let God be your Avenger; He surely will avenge you and also punish the government for its negligence!

    But should a cut-throat come upon me in the forest, or a ruffian attack me on the highway, with the intention to harm me, and I had no time to seek the protection of the government, must I suffer myself to be injured or murdered? No; for in such a case the government permits every one to defend his person and his life against violence and outrage; for whenever she can lay hold on these villains, she executes them without delay. For this and other reasons Moses, according to the command of God, prescribed the appointment of several cities of refuge, to which the manslayer might resort who had taken life not intentionally, nor for revenge, nor in wrath, but accidentally or in pressing necessity. The civil authorities also follow this rule and recognize the lawfulness of self-defence. But in all other cases remember that "All they that take the sword shall perish with the sword."

    But as they who, having no right to the sword, still continue to usurp the power of the sword, do not seek lawful vengeance and wish to administer vengeance themselves; even so, on the other hand, they, to whom God has given the sword that they might diligently wield it, are always inclined to be too mild, as though God had given a fox's tail into their hand instead of a keen-edged sword. These latter also commit great sin and are grievously disobedient before God, and they also shall be very sorely punished for their conduct. For where the civil government does not oppose public scandal with reasonable severity, there God Himself must eventually interfere as Judge and use the sword. And at the advent of this Judge, not only an individual or two, but an entire city or land must suffer for these sins. This we learn from many passages of Scripture and from numerous instances before us. It is, therefore, necessary that magistrates do not become lazy or indulgent, but that they exercise a becoming earnestness and a vigilant supervision, and that they apply punishment wherever offences exist; thus they satisfy the demands of their office and please God. But, as we have already said, this is an unpleasant duty; men take no delight in it, as can be shown by examples. For how often do we not find mildness used where it should not be used, and the most heinous offences lightly punished! How frequently are not hindrances interposed, and intercession made, so that crimes escape unpunished!

    But should we not have more regard for the divine command than for human intercession? God says: Receive from my hand this sword; I give it thee that thou shalt, in my stead, punish every one under thy control who is guilty of public offence, no matter whether he be friend or foe, exalted or low, rich or poor, noble or ignoble; let the sword descend wherever there are offences, so that these may not prevail! This is what God says to every government. But, on the other hand, men come with their petitions, asking that this or that one might be pardoned, or punished mildly, although the most terrible trespasses, atrocia delicta, have been committed, such as brutal murder, incest, and the like, &c. And it often happens that man's intercession has more influence upon the government than the stringent command of God. I leave it to you to judge whether this is right, and what must be the result under God's justice.

    Sometimes offences are public, but the civil government refuses to punish them unless some one volunteers as plaintiff. Because no one brings complaint, it lets the matter pass. This is downright heedlessness, both in regard to God's command and to the office. The watchman is stationed on the tower, by day and by night to be on the lookout for fires or other mischief that may occur within or without the city, and then to publish the danger in time, and to warn against losses. In like manner God has placed the temporal ruler far above all other people, that he might exercise watchfulness, and when he sees offences about to be committed, be they great or small, to put them down with the sword before they become formidable, no matter whether any one has complained or not. Therefore, "he beareth the sword," as Paul says, to be "a terror to evil works," so that peace may be enjoyed by all and wantonness may be resisted. And the Lord commands here that the sword shall not rest nor be idle, but destroy those who take it. Thus we see that both parties fail to do their duty: they who have not the sword, wish to have it and lay about them with it, like Peter here; but they who have it, can with great difficulty be persuaded to grasp and wield it.

    But they who really understand and obey this passage will act differently. They, into whose hands God has not committed the sword, will, of course, let it alone, and rather suffer all things than presume so far as to take it; and this, because they recognize the command of Christ and the ordinance of God, which they feel certain dare not be trifled with, and against the violation of which they guard as against the executioner, the gallows or the wheel. And they, to whom God has given the sword, will cheerfully and fearlessly sway it over one and all, regardless of their subjects' station and property; for they know that they are bound to check scandal wherever they meet it, and, therefore, they obey God and serve Him eagerly. This must suffice for the first point.

    The question which we stated in the beginning now claims attention. As private persons are absolutely forbidden to grasp the sword, and the Lord reproves Peter for drawing his sword in Christ's behalf, would it then be lawful for a government to defend itself when attacked on account of religion? Or, in plainer terms: considering that Christ did not permit Peter to rescue Him with the sword, are rulers permitted to resist attacks made on the Gospel, and to instruct their subjects everywhere to defend it with the sword?

    It is necessary here, first, to observe the distinction between the civil government, the office of the ministry, and the private person. The civil government, above all other duties assigned to it, has received the emphatic command to disseminate and apply God's Word, and with the sword to protect those subjects who are oppressed on account of the Word. About this there is no question whatever; for the sword must protect virtue and punish vice, and, above all, serve to promote the knowledge of God, as we infer from Rom. 13. And God says in Isa.: The Church shall "suck the breasts of kings," that is, they shall be her protectors; and, in the 24. Ps.: "Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in."

    But ministers of the Gospel and private persons are not the civil government; therefore, neither ministers nor private persons dare draw the sword, for they have received no command to this effect. Peter, at that time, did not understand this so; for he did not know that the ministry would be an office void of royal and princely favor. Peter should not, therefore, have drawn the sword. But all temporal authorities are obliged to shield God's Word and the true Church. Had God ordained them as swineherds, then their only duty would be to protect the throats and care for the corn of their subjects; but, as it now is, they must, first of all, preserve the honor and knowledge of God in the human race, perpetuate the true worship of God, punish and exterminate false doctrine and idolatry, and rather hazard everything than suffer themselves or their subjects to be forced into idolatry or falsehood. Therefore the 2. Ps. says to them: "Kiss the Son," that is, receive and protect God's Word!

This is the civil ruler's noblest duty. We see in history that God imposed this duty, and that the Holy Spirit highly extols not only the pious Jewish kings, Jehoshaphat, Josiah, Hezekiah, but also the kings of the Gentiles, e. g. Nebuchadnezzar, Darius, Cyrus, because they instituted the true worship of God and violently opposed the worship of idols.

    This being the office of the civil government, it follows that she must, as long as she can, protect and preserve herself and those belonging to her against the attacks of the ungodly and never give way to these assaults; for it is impossible that they who persecute God's Word and carry on idolatry, should have the Holy Ghost. For what would be the result should she refuse to do this? She alone bears the sword; and her subjects dare not take it even in case she herself refuses to use it. The inevitable result must be that success would crown the efforts of the wicked, the Word of God would be extirpated, God's pure worship would cease, and the old idolatry would be re-established!

    Now who is willing to sanction this and, by sanctioning it, to heap upon himself such great and terrible sin? yes, who will dare to do this, knowing that it is written: "Kiss the Son, lest He be angry, and ye perish from the way;" further, Lev. 24: "He that blasphemeth the name of the Lord, he shall surely be put to death;" also: "Flee from idolatry;" and again: "Rulers are a terror to evil works?" And now, since the establishing of idolatry is an evil work, they who have the sword are not only permitted, but also seriously commanded, with all boldness to shield and save themselves and theirs from this evil by the sword. On the subject of self-defense, you may find the answer to the question, whether subordinates may defend themselves against those superiors who exercise public tyranny, as against notorious murderers or highwaymen, by reading the Admonition to the German People, and other works which specially treat on this subject; it would occupy too much time at present.

    But here we speak of those alone who have the sword, that is, who are in office. Now if bishops, for instance, who are of that class of people that has not the sword, deprive their subjects of one of the elements in the Holy Supper, or inflict upon them other manifest errors, these subjects, although they ought, in such cases, to obey God rather than men, and although God seriously requires such disobedience to their commands, dare not draw the sword on account of such errors, but must bear them, if they would not use the sword like Peter, who had not been commanded to do so.

    But you say that a Christian must tolerate injustice and violence, and not oppose them by force. I answer that the subject of which we now are speaking is the civil government, who is the sword-bearer; and she has sufficient violence done her when other governments destroy her peace and attack her in war. Let us regard these her sufferings as severe enough, and not impose still further burdens upon a Christian government! He who afflicts her still more, and even snatches the sword out of her hand, virtually gives his consent that the enemies of truth shall exercise their malice without restraint, and even deprive us of God's Word. There is time enough for giving such consent, when the government is not able to protect the truth. But as long as we can hope for her help, and as long as the matter depends upon the help of God and reposes in His hand, it is our duty to venture and to suffer, so that we may not be accused of being more mindful of favor, peace, and the like, than of God's Word and the salvation and well-being of the subjects.

    Ever clear and plain, therefore, stands the command: Osculamini filium; Hunc audite, "Kiss the Son;" "Hear ye Him;" "Flee from idolatry," &c. Such commands as those require of the worldly ruler that he oppose not merely worldly or temporal offence, but also false doctrine and false worship. But by what means must he do this? What means has God given him? Read St. Paul's 13. chapter to the Romans, where you are informed: "He beareth not the sword in vain." But against whom shall he bear it? Against those who defend false doctrines and idolatry, and who seek to compel others to accept heresy and false worship. This the Christian government dare not tolerate. For the heavenly Lord of lords has forbidden it, and declares that God is worshiped and His Word lauded when we jeopard peace, the favor of men, and the like, rather than sanction that which militates against God's Word.

    This, then, is the import of Peter's unauthorized attempt at liberating the Lord by fighting with the sword. But in our text we find yet another sermon, which is a reproof designed especially for the Jews, who had been instructed by their proper government to take swords and staves, and with them to attack the Lord Jesus. Still they receive the Lord's reprimand. "Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me."

    With these words the Lord rebukes them for a twofold reason. In the first place, even when the civil government puts the sword into her subjects' hands, they must not take it if they are expected to use it in an unrighteous cause; and, secondly, they should not have taken it to use it against Him, their Lord. For He was no murderer. It was the doctrine that was in question. Doctrinal disputes are not to be judged and decided by fire and sword [as some do], but according to the Scriptures. If we are heretics, as they accuse us, then let them prove it from Scripture, and leave the hangman at home; he has no business with such disputes.

    But as the Jews dealt with Christ, [so do some] still deal with Him. They can not and they will not enter upon a debate, unless [the decrees of men] are recognized as having equal authority with God's Word. But since we refuse to recognize them as having such, they come out against us with swords and staves, as did the Jews against Christ. I suppose they do this so that every one can see that they are of the same breed with the Jews, to whom the Lord says, Jno. 8: "Ye are of your father the devil," for "ye seek to kill me." … But we, who, like Peter, have not been called to use the sword, must suffer these things. God, however, in His own good time, will punish such cruel despotism, and mercifully deliver His own from the fury of these blood-thirsty tyrants. Amen.