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And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.  Then said he unto them, But now, 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.  For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.  And they said, Lord, behold, here are two swords.  And he said unto them, It is enough. - Luke 22:35-38

Jesus was addressing his disciples immediately after the Passover meal; others were present in addition to the Twelve.

The primary reason for the command was that the disciples no longer would be under the direct care of Jesus.  Hitherto, Jesus had addressed their every need, as a mother addresses the needs of her children.  Henceforth, each would need to look after himself for food, clothing, and shelter; thus, each would need to carry purse (BALLANTIN, money bag) and scrip (PERAN, bag for provisions).

Moreover, each would need to be watchful regarding robbers and other enemies; accordingly, each would need to arm himself.  The need to be armed is so vital and so urgent that Jesus instructs the disciple not having a sword to sell his cloak (IMATION, outer garment) and buy one.  The sword (MACHAIRAN) was a serious weapon, being the primary armament of the Roman soldier.

While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. - John 17:12

Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.  Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none. - John 18:7-9

The same considerations apply to disciples living in the present day.  A disciple must be armed so that he may protect members of family and friends who are under his care.

Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord. - Leviticus 19:18

Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law?  Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.  This is the first and great commandment.  And the second is like unto it, Thou shalt love thy neighbour as thyself.  On these two commandments hang all the law and the prophets. - Matthew 22:35-40

And the second is like, namely this, Thou shalt love thy neighbour as thyself.  There is none other commandment greater than these. - Mark 12:31

For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. - Galatians 5:14

Greater love hath no man than this, that a man lay down his life for his friends. - John 15:13

A secondary reason for the command is that, in the short term, there was need for fulfillment of the prophesy of Isaiah:

Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. - Isaiah 53:12

For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. - Luke 22:37

The two swords present in the company were sufficient to put the group into the category "transgressor."  This, of course, was a matter of appearance, rather than of actuality.  False accusations of criminal activity are more credible if made against a man who is armed.

And with him they crucify two thieves; the one on his right hand, and the other on his left.  And the scripture was fulfilled, which saith, And he was numbered with the transgressors. - Mark 15:27-28

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. - Matthew 26:55

And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?- Mark 14:48

Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?  When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness. - Luke 22:52-53

A prominent commentator says of the phrase of Luke 22:38, "It is enough," that it should have been translated, "Enough of such talk!"  But he makes the phrase a reprimand, which is contrary to the sense of the passage.  The adjective IKANOS means sufficient or fit.  Clearly Jesus is saying that two swords are enough for the immediate need, which is to give Jesus and the disciples the appearance of a band of criminals.

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First of all, I want to thank you for answering my question.  However, I do not understand why they needed to have the appearance of criminals.  I understand your answer is 1. they needed the swords for protection and 2. for the appearance of being a band of criminals.  The reason I think you are stating for #2 is for fulfillment of scripture but I'm a little confused regarding that portion of scripture as the bible teaches Jesus was without sin so why would scripture portray him/disciples as criminals? It seems to go against who and what Jesus is all about.  And re: #1 why would they sport swords for protection when Jesus taught to turn the other cheek and also taught if a thief comes to steal your cloak, do not withhold your tunic either. Luke 6:29.  Please understand I am not trying to debate or argue but rather am seeking to througally understand your answer. Thank you.
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1. What Jesus Is All About

Speaking of the incarnate Christ, the business which Jesus was about was that of becoming a king.(Luke 1:33, John 18:37.)  The role of the Lamb of God which takes away the sin of the world is a subordinate role, though quite essential.

Speaking of the resurrected Christ, the business which Jesus currently is about is that of calling out individuals to enter the Way of Life, therein to pursue the sanctification required for holding office in the Kingdom of God.

After the Resurrection Out From the Dead, Jesus and the Justified are forevermore going to be in the business of governing endless generations of Earthbound mortals.

1.1 The Purpose of Life

The object of the present life is twofold:

(1) To establish for the record the inability of man (of the Natural Realm) to govern.

(2) To call out and train men with whom (in resurrection, as Sons of God) the many offices of the Kingdom of God shall be populated.(John 14:2-3.)

1.2 The Governments of Men

The many governments of man owe their existence to the sin of Adam in partaking of the fruit of the Tree of the Knowledge of Good and Evil.  Seeking to escape the governance of the Lord God, Adam aspired to take into his own hands the reins of government; his desire was for government "of the people, by the people, and for the people."

But with few if any exceptions, the governments of man are criminal operations devoted to their own survival, and most are populated by incompetents.  To these, the Kingdom of God is a threat.(Psalm 2, Psalm 110.)

2. Prophecy

A prophetic utterance typically has details, often subtle and often enigmatic, by which the fulfillment may be validated.  Consider, "And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth."(Isaiah 53:9.)  The generation of Isaiah would puzzle over the prophecy, but anyone familiar with the crucifixion and entombment of Jesus would know beyond doubt that Isaiah was speaking of Jesus.

Additionally, the attack of Peter upon the servant of the high priest(John 18:10.) gave the enemies of Jesus a basis upon which, in their own perverse reasoning, to condemn Jesus as the leader of a band of criminals.  And though Jesus rebuked Peter for his defensive act, the reason for the rebuke was that it was the will of the Father that Jesus be taken and slain.  In any other circumstance, defense of one's family and friends is commendable and mandated.

3. The Sermon on the Mount

The attempt to exposit the Sermon on the Mount(Matthew 5, Luke 6.) has put a twist in the knickers of many a teacher.  The seeming-impossible demands set forth by Jesus appear to strip the Righteous of all protection and place him at the mercy of the Wicked.  But there are three keys to sorting out the matter.

3.1 Targeting The Tradition of the Elders

To begin with, it is necessary to recognize that the formula, "ye have heard that it was said by them of old time," indicates that Jesus is addressing the Talmudic Tradition of the Elders, and not the Law of Moses.

The false region known as Talmudism, Talmudic Judaism, or the Tradition of the Elders has its origin within the Remnant of Israel; it was developed during the Babylonian Captivity.  By the epoch of the Incarnation, Talmudism had become dominant within the Remnant.  The Tradition continues to the present day as the religion of the unregenerate Jew, who knows neither the Son nor the Father.(John 8:19, John 8:54-55.)  In essence, Talmudic Judaism is an elaborate and hypocritical scheme devised to allow a man to violate the Spirit of the Law while remaining within the Letter of the Law.  Accordingly, the Scripture time and time again indicts the Talmudic Jew for hypocrisy.(Matthew 23:1-33, Luke 11:37-54.)

Jesus was declaring to the Remnant that the Law of Moses has an intent or Spirit which goes far beyond the Letter, and that the concern of the Lord is with observation of the Spirit.  On another occasion, Jesus teaches that it is possible to violate the Letter of the Law without violating the Spirit of the Law.(Matthew 12:1-8.)

3.2 The Purpose of the Law

The second key to understanding the Sermon on the Mount is the fact that the law is made not for the Righteous, but for the Wicked.

Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: from which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.  But we know that the law is good, if a man use it lawfully; Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; According to the glorious gospel of the blessed God, which was committed to my trust. - I Timothy 1:5-11

3.3 Assumptions Regarding the Society

The third key to understanding the Sermon on the Mount is the state of the society.  No system of law, not even the Law of Moses, can function except in an environment in which law and order prevails.  A system of government must enjoy the general respect of the governed.  The proper operation of magistrates and courts is impossible under conditions of rioting in the streets.

But the machinery of law typically is limited in capacity; a system which can handle ten scofflaws may be overwhelmed by a mob of a thousand.  Accordingly, a general state of anarchy calls for employment of the military to exercise deadly force against the lawless until order is restored.

In the epoch of the Incarnation, the Remnant of Israel lived in a society which, despite the Wickedness of Talmudic Judaism, was relatively stable and safe.  The presence of the Romans ensured the populace freedom from violent crime.  In such an environment, the exhortations "turn to him the other [cheek] also" and "let him have thy cloak also" are not unreasonable.  And note that the man seeking to take away the coat is not a violent thief; he is suing in a court of law.(Matthew 5:40.)

Historians note that in Europe, Christian communities typically disassociated themselves from Society in general.  Though in the World, the Christian is not of the World.  Paul addresses the matter with the Corinthians, telling them that the Christian is not called to social reform.(I Corinthians 5:9-13.)

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