But to bring a sword

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"I come not to bring peace, but to bring a sword" is one of the controversial statements reported of Jesus in the Bible. The saying has been understood in several ways, by Christians and non-Christians, to support several mutually-incompatible conclusions. Its main significance in that context is that it is often offered as evidence that Jesus advocated violence or rejected Messianic prophecy—a view that is repugnant to many Christians[citation needed].

Contents

[edit] Quotes

The "full" quote, according to the NASB translation of the Bible, reads (Jesus speaking):

"Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. For I came to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man’s enemies will be the members of his household. He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who has found his life will lose it, and he who has lost his life for My sake will find it." (Matthew 10:34-39 NASB)

The Lukan parallels (12:49–53,14:25–33) read:

NASB
" 49 I have come to cast fire upon the earth; and how I wish it were already kindled! 50 But I have a baptism* to undergo, and how distressed I am until it is accomplished! 51 Do you suppose that I came to grant peace on earth? I tell you, no, but rather division; 52 for from now on five members in one household will be divided, three against two and two against three. 53 They will be divided, father* against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law. (Luke 12:49-53)
KJV
"49 I am come to send fire on the earth; and what will I, if it be already kindled? 50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished! 51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: 52 For from henceforth there shall be five in one house divided, three against two, and two against three. 53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law. (Luke 12:49-53)
Verse comparison
NASB
"If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple." (Luke 14:26

And in Luke 22:35-38

"But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword is to sell his coat and buy one." (Luke 22:36 NASB)

And the related Gospel of Thomas 16 (non-canonical) (SV) reads:

"Perhaps people think that I have come to cast peace upon the world. They do not know that I have come to cast conflicts upon the earth: fire, sword, war. For there will be five in a house: there'll be three against two and two against three, father against son and son against father, and they will stand alone."

[edit] Context

The first step of Biblical exegesis is usually to review the immediate context (surrounding text) of the passage in question. In the case of the first quote above (from the Gospel of Matthew), the tenth chapter may be considered sufficient context. (See here for the text; KJV.)

This chapter tells of Jesus sending his disciples out to minister to "the lost sheep of the house of Israel." ("Lost sheep" is a common Biblical metaphor for people who have "gone astray" in some way. "House of Israel" refers to the descendants of Israel, the Israelites.) Specifically, he commanded his disciples to "heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give." These were all considered good acts, and according to Christians this exemplifies Jesus's message of peace, love, health, and life.

Starting in verse 13, Jesus then goes on to inform his disciples that they will not always be warmly received. He instructs them to depart from homes and cities that will not receive them. He then adds in verse 15, "Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city." According to Abrahamic tradition, the cities of Sodom and Gomorrah had earlier been destroyed by God. As context for the "I bring a sword" quote, many Christians see this as an indication that God, rather than Christians, will be responsible for any punishment due those who reject Jesus's message. See also Olivet discourse.

Jesus then warned his disciples that they would encounter violent resistance on their ministry. In verse 16 he is quoted as saying (RSV), "Behold, I send you out as sheep in the midst of wolves; so be wise as serpents and innocent as doves." Here, doves may be invocative of peace, although in the context of first-century Judaic culture it may have had a different meaning. In verse 21 Jesus is quoted as saying (KJV), "And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death." This is clearly an apocalyptic prediction, and related to the Septuagint, Micah 7:6, but Jesus does not express his views on the matter, other than saying "All men will hate you because of me" in verse 22. He then instructs his followers to flee to a different city when they are persecuted.

He then exhorts his disciples not to fear. He assures them that faithful proclamation of his message will have its rewards.

"Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven." (Matthew 10:32-33, KJV)

Immediately thereafter Jesus makes the comment in question, verse 34, saying that he came not to bring peace, but the sword, followed by a direct quote of Septuagint Micah 7:6 in verse 35-36.


[edit] Interpretations

[edit] Advocating violence

Some Christians and non-Christians believe that in these passages Jesus was advocating the use of violence. Applying a literal interpretation, they take the word "sword" to mean a literal metal sword and, by extension, warfare. In that case "division", as used in the verse from the Book of Luke, would tend to mean strife and war. For Christians accepting this interpretation, these passages may be seen as part of a justification for just wars and capital punishment. For non-Christians accepting this interpretation—particularly those who are philosophically opposed to violence—the Matthew and Luke passages are often seen as evidence of a moral deficiency in Jesus's teachings and therefore in Christianity. Many non-Christians go even further, claiming that this verse contradicts other teachings of Jesus, and therefore conclude that since the Bible is not self-consistent Christianity must be false.

[edit] Predicting violence

Other Christians hold that Jesus is using the word "sword" as a metaphor to describe the division that his message would bring between those who accept it and those who reject it. A further and more mystical interpretation representats a personal conflict, or evolution, as in a rebirth. In the context of the passage, Jesus was warning his disciples. Whether internal or external, conflict will come for Christians. "It will be more tolerable for Sodom and Gomorrah than for them."

They conclude that this division between righteous and unrighteous is the "sword" which Jesus brought. And as a result of this division:

"Brother will deliver up brother to death, and the father his child, and children will rise against parents and have them put to death," indicating that the message would divide families between those who accepted the message and those who rejected it.

Rather than advocating violence, Jesus was warning his disciples that they would encounter violence from those unwilling to accept the Truth. Nowhere in the passage does he instruct them to harm anyone. On the contrary, he instructs them to heal the sick, raise the dead, and cast out demons, and explicitly tells them to be "as wise as serpents and as innocent as doves." These are all instructions consistent with his message of love and grace. He does not command them to resort to violence with those who reject the message. On the contrary, he tells them to leave the homes of those who reject them, because God alone will be the judge of those who reject the Truth.

This interpretation that the Truth will cause division between those who accept it and those who reject it is also reflected in John 1:10-13 (RSV), which reports of Jesus:

"He was in the world, and the world was made through him, yet the world knew him not. He came to his own home, and his own people received him not. But to all who received him, who believed in his name, he gave power to become children of God."

See also Rejection of Jesus.

A similar theme appears in Romans 1:20-21 (RSV):

"Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made. So they are without excuse; for although they knew God they did not honor him as God or give thanks to him, but they became futile in their thinking and their senseless minds were darkened."

In the above passage, Paul (the author of Romans) does not advocate violence against the wicked. On the contrary, he indicates that the worst punishment for the sins of wicked is to turn them over to their own desires, because the wicked are perfectly capable of destroying themselves.

[edit] Kells

The Book of Kells, a Celtic illuminated manuscript copy of the Gospels, erroneously uses the word “gaudium” meaning “joy” rather than “gladium,” which means “sword” -- rendering the verse in translation: “I came not [only] to bring peace, but joy”.

[edit] External links

In support of the 'advocacy of violence' interpretation, Christian

In support of the 'advocacy of violence' interpretation, non-Christian

  • Matthew 10:34, from the Skeptic's Annotated Bible. Classifies Matthew 10:34 as being anti-family, injust, violent, intolerant, and contradictory.
  • The Sword of Christ. Article by Ali Ataie, from Voice For Islam. Vehemently suggests that Jesus promoted unacceptable violence.

In support of the 'prediction of violence' interpretation

Other/unsorted

  • The Problem of Total War in Jewish, Christian and Muslim Traditions. Lengthy article by David L. Perry, Ph.D., Journal of Lutheran Ethics. Does not explicitly mention the Matthew 10:34 passage, but discusses the related issue of war as it relates to the religious doctrines of the named groups. Provides several published references.
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