"He was counted among the wicked": An Exegesis of Luke 22:35-38

³⁵He said to them, “When I sent you forth without a money bag or a sack or sandals, were you in need of anything?”  “No, nothing,” they replied.  ³⁶He said to them, “But now one who has a money bag should take it, and likewise a sack, and one who does not have a sword should sell his cloak and buy one.  ³⁷For I tell you that this scripture must be fulfilled in me, namely, ‘He was counted among the wicked’; and indeed what is written about me is coming to fulfillment.”  ³⁸Then they said, “Lord, look, there are two swords here.”  But he replied, “It is enough!” (Luke 22:35-38)[1]

            Luke 22:35-38, which has come to be known as “The Two Swords,” consists of a conversation between Jesus and his apostles.  It takes place at the very end of the Last Supper discourse.  The discourse has consisted of several warnings, rebukes, and promises of Jesus for his disciples, and this pericope finds its place as the climax of the scene.  Jesus begins in verse 35 by questioning his disciples about their earlier mission.  In verse 36 he reacts to their response by issuing a new command to them.  In verse 37 he refers to a prophecy that is about to be fulfilled in him.  When the disciples show their misunderstanding in verse 38, he abruptly ends the conversation.  At this point all is in place for his saving death upon the cross.  In this paper we will proceed with an analysis of each verse and conclude with a pragmatic application of the passage.

Verse 35

Luke marks the beginning of the last, climactic unit of the Last Supper discourse with the words, “He said to them.”[2]  In H. Conzelmann’s schema this verse is particularly important because it marks the transition between the period of Jesus—a time of peace and salvation—and the period of the Church—a time of division and hostility.[3]  It points ahead to what is to come over the next few verses.  After this solemn introduction Jesus asks his disciples, “When I sent you forth without a money bag or a sack or sandals, were you in need of anything?”  He thus begins this conclusion of the Last Supper discourse with a question, engaging his followers in a dialogue.  His question asks the disciples to recall the time when he first sent them forth. 

It is interesting to note that Luke includes in his gospel two missions.  In the first mission (9:1-6) Jesus sends only the Twelve.  In the second (10:1-17) he sends forth seventy(-two).  When we consider the items Jesus refers to in verse 35 we see that his words, though addressed to the Twelve with whom he dines, are closer to the text of the sending of the seventy(-two).[4]  Scholars differ as to the significance of this apparent discrepancy.  One seemingly sensible proposal is that Jesus included the Twelve in the mission of the seventy(-two).[5]

Jesus asks this question to his disciples knowing full well that he would soon suffer the death of an ordinary criminal, although his would indeed be no ordinary death.  He knows that he will suffer as the fulfillment of the Suffering Servant prophecy in Isaiah.[6]  In drawing the response from the apostles, “No, nothing,” he thus intends to prepare them for this impending trial and persecution.  Their response reveals that the apostles and disciples of Jesus, when they were first sent forth, were received hospitably and had all of their needs provided for by those who had welcomed them and received their message openly.[7]  This response echoes that of the successful disciples who returned in 10:17 saying, “Lord, even the demons are subject to us because of your name."[8]

As we have noted, however, Jesus asks this question of the Twelve not so that they could remember their successes nostalgically, but so that he could prepare them for what he must tell them next.  When they were sent forth before it was in what Conzelmann refers to as the peaceful “period of Jesus,” free from Satan’s control.[9]  As we will see in the next verse, the hospitality they had before encountered can no longer be assumed.[10]

Verse 36

            Having reflected with the disciples on the ease and success of their first mission, Jesus now must prepare them for changing times.  His emphatic “but now” at the start of his words in verse 36 point to a drastic contrast with what has happened in the past.[11]  It is as if Jesus is saying, “Before you lacked nothing, but now…”  Jesus is drawing upon the distinction between the happy times of his ministry, when the nations to which they were sent met their various needs, and the testing of faith that will now come to both him and his disciples at the start of his passion.[12]  These words (“but now”) more than any other exemplify the shift between epochs in Conzelmann’s theory.  Some scholars question whether this distinction made by Jesus was meant to refer to the whole period of the Church after his death, proposing instead that he was referring simply to the time of his passion, not an extended shift until his return in glory.[13]  It does not seem to be a stretch, however, to suppose that the words of Jesus are meant to convey both a warning to the Twelve of the imminent crisis and a warning to his disciples throughout the ages that their mission will not be as favorably received as was the first mission of the Twelve and the seventy(-two).  Regardless of Jesus’ intent here, we have been warned already that such a shift is coming in Luke’s description of Satan entering Judas (22:2-6, 21-22) and in Jesus’ warning that Satan seeks to sift all of the disciples like wheat (22:31).[14]

            Jesus next reverses the instructions he had given to the apostles and disciples on their previous mission, offering this command to his disciples: “One who has a money bag should take it, and likewise a sack.”  No longer are the disciples to travel without possessions of their own; they will need such things to carry out their mission.  This can be for no reason but that they will no longer receive the favorable reception and hospitality of those to whom they are sent.  People will no longer provide generously for the needs of the disciples.[15]  They must take their money bag and sack so as to be capable of providing for themselves.[16]  These things, which would have hindered them before, now become necessary for their survival.[17]

            The concluding part of this verse has caused scholars much consternation, and many differing theories have been proposed.  After his reversal of the first instructions concerning what they are to take with them on their mission, Jesus calls on his followers to ready themselves with swords: “One who does not have a sword should sell his cloak and buy one.”  This verse is immediately shocking to the reader, for the cloak was one of the most essential possessions of any traveler.  It was necessary as a coat during the day and as a bed during the night.[18]  To sacrifice it for anything, even a sword, would point to very extreme circumstances.[19]  One without a cloak was in the most extreme poverty possible.[20]

            Also striking about this passage is the reason for sacrificing one’s cloak.  Jesus tells his followers that this sacrifice is so that they will be able to acquire a sword.  Immediately we begin to wonder what Jesus means.  Was this the same teacher who had earlier told his followers, “Love your enemies…To the person who strikes you on one cheek, offer the other one as well” (6:27, 29)?  The reader must ask himself if Jesus is not reversing an earlier teaching that was so central to his mission.

            There exist two main camps of scholars who answer this question in differing ways.  One group proposes that Jesus indeed meant what he said literally.  He fully expected his disciples to take up arms.  Some say he did so to provide for their own self-defense.  Others claim that he was sympathetic to the Zealotic movement of the time and was encouraging his disciples to further that movement along.  One scholar even proposes that this was a moment of temptation for Jesus to assure his defense when the betrayer came with the band who would arrest him.  He later overcame this temptation at the Mount of Olives.  Still others suggest a literal and at the same time nonviolent reading, saying that the “swords” they were to attain (and would reveal soon after) were either fishing knives or knives used for the slaughter of the Passover lamb.[21]  All of these literal interpretations seem unlikely for a number of reasons, the strongest of which is the overall context of the Gospel.  An exhortation to violence here would seem to contradict the whole point of Jesus’ preaching earlier in the Gospel, and it is doubtful that he was actually repealing his earlier instructions for the mission of his followers.[22]  Jesus words and actions a bit later at the Mount of Olives would seem to confirm the correctness of a metaphorical reading.  He first indicates that prayer is actually their finest weapon against the trials that are coming: “Pray that you may not undergo the test” (22:40).[23]  Then, after the high priest’s servant has been struck by the sword of one of the disciples, Jesus says, “Stop, no more of this,” and proceeds to heal the servant’s severed ear (22:50-51).

            If what we read is not to be taken literally, we must ask what the metaphorical interpretation should be.  Conzelmann’s schema of epochs can be very helpful here.  He suggests, as we have already noted, that this pericope marks the transition to the period of the Church, when Satan again has free reign of the world and brings about division and hostility for the followers of Jesus.  In this context the reference to the sword is symbolic of each Christian’s daily battle with temptation and persecution.[24]  It points to the possibility of violent assault upon the followers of Jesus, beginning with the death of their leader and continuing until he returns to fully establish his kingdom.  Jesus had even referred to violent death by the sword in his discourse about the end times: “They will fall by the edge of the sword and be taken as captives to all the Gentiles” (21:24).  The sword reference shows that the disciples must be ready to defend themselves, though their defense will not actually take the form of violent resistance.  Instead they must respond with the same willingness as their master to give their lives for the truth of the gospel.  Indeed, these words of Jesus come at the end of Jesus’ last meal with the Twelve, during which they have been given a sacramental share in his suffering and death.  Here Jesus indicates that the hostility towards him that has grown throughout the gospel (11:53-54; 19:47; 20:19; 22:2-6) is about to reach its pinnacle not only for him but for his followers as well.[25]  His followers should not be surprised if they are faced with the same hostile resistance which will lead to the death of their master.[26]  Jesus’ reference to the hostility his followers will face is received by an audience that had earlier heard him say, “Do you think that I have come to establish peace on the earth?  No, I tell you, but division” (12:51).[27]  The sword can be seen as a symbol of the strength and courage the disciples of Jesus will need if they are to endure the trials that lie ahead.[28]

Verse 37

Jesus continues his words to the Twelve in verse 37 by explaining the reason why the hostility he has predicted must come about.  He points to the fulfillment of God’s plan in his suffering and death, a fate that will extend also to his followers.  “For I tell you,” he says, “that this scripture must be fulfilled in me, namely, 'He was counted among the wicked'; and indeed what is written about me is coming to fulfillment."  Jesus says that this must be fulfilled in him.  It is divinely necessary for the accomplishment of God’s plan of salvation.[29]

The scripture, which is quoted here by Jesus and of which he is the fulfillment, comes from the prophet Isaiah (53:12), and it is the only direct quote of Isaiah’s Servant Song in all of the Gospels.[30]  It forms a sort of inclusio, as Jesus will fulfill a prophecy of Isaiah at the end of his ministry, just as he had at its very inception (4:18-21; cf. Is 61:1-2; 58:6).[31]  We should view Jesus’ fulfillment of this prophecy in the larger context of Isaiah 53.  As the Suffering Servant, Jesus will be “given over” (53:6) by his betrayer to bear the sins of the wicked among whom he is numbered (53:12).  His death will atone for the sins of the many.[32]

The disciples are the wicked among whom Jesus is counted; for this reason they will not be spared the same painful destiny as Jesus himself.  This is the logical fulfillment of the many times in Luke’s Gospel when Jesus has been numbered among the sinners with whom he associated and in whose homes he dined (5:30, 33-34; 6:1-5).  His death is the natural consequence of his actions during his life.[33]  Yet it is precisely in his being numbered among his disciples that they will be freed from their sins.  As we noted above, Jesus will fulfill the prophecy of the Suffering Servant, who bore the sins of the wicked.  By being numbered “among” his disciples, those who are counted as the wicked, the intimacy that is shared between Jesus and his followers in their final meal is reinforced.[34]

The final phrase of this verse, “What is written about me is coming to fulfillment,” has a twofold purpose.  It has a temporal significance, pointing to the proximity of Jesus’ saving death, as if he is saying that his life is now at an end.  It also has a teleological significance, reflecting the fact that it is precisely in this violent ending that his life will reach its goal.  His purpose will be fulfilled.[35]  In this accomplishing of his life’s goal, the Servant Song, recorded so long before by the prophet, will finally reach its fulfillment.[36]  His “decisive moment” has come, and his disciples, whom Satan intends to sift (22:31), must share in it.[37]

Verse 38

After Jesus has warned his disciples about what is to come we hear them interject again in the conversation.  “Then they said, ‘Lord, look, there are two swords here.’”  This response reiterates for the reader the chronic misunderstanding concerning the death of Jesus that they have evidenced throughout the Gospel (cf. 9:44-45; 18:31-34).  Here the misunderstanding comes when they reveal by showing two swords that they have taken Jesus’ metaphorical words literally.[38]  These two swords provoke the audience to wonder why the disciples were armed when they should have known well Jesus’ teaching of nonviolence.  One author suggests that they had already been planning a resistance to the death that Jesus had predicted for himself, and his command to buy swords inspired them to reveal to him their plans.[39]  Another suggests that the swords may have been for their protection against robbers on their way to Jerusalem and against attack while in the city.[40]  Regardless their possession of weapons shows that they do not understand the correct way to face suffering.  They had earlier been told, “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me.  For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it” (9:23-24).[41]  Jesus intention to enter into his passion nonviolently will soon be confirmed with the incident with the sword at the Mount of Olives.[42]  Luke uses this to show that the violence of Christians is not part of Christ’s plan but results from a misunderstanding of his words.[43]  Actions that come from such misunderstanding lead the Christian to deny Christ in his passion, rather to deny himself and enter into the suffering of Christ.[44]

Jesus responds to the disciples sternly: “It is enough!”  We can find in Jesus’ words here a double meaning.  In the first and more literal sense, the word “enough” is meant to cut off the disciples in their ignorance.  It is as if Jesus, saddened and exasperated by their misunderstanding, cries out, “Enough of that!”[45]  In fact this reply of Jesus finds a Hebrew equivalent in the book of Deuteronomy when the Lord, wearied by Moses’ persistence, uses it in a similar way: “‘Enough!’ the Lord said to me.  ‘Speak to me no more of this’” (3:26).[46]  Jesus’ weariness with the misunderstanding disciples here is mirrored in his rebuke during the violent incident at the Mount of Olives.[47]  It also bears a resemblance to his lament over Jerusalem: “How many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling” (13:34).[48]

The second meaning of the response of Jesus uses the word “enough” to point to a certain sufficiency for the fulfillment of the prophecy quoted in verse 37.  The swords are enough to prove that the disciples are the wicked among whom Jesus is counted.[49]  It is through their wrong actions that the prophecy concerning Jesus is to be fulfilled.[50]  With his words Jesus acknowledges that everything is ready for his saving death.  He remains in control of the situation to the very end, not allowing the events to move forward until he has acknowledge that enough has been done in preparation.[51]  Despite the suggestions of some, we should not interpret Jesus’ words to mean that the swords are literally enough for a successful defense against his imminent arrest and death.[52]

With his words, Christ completes his announcement of his death.  The meal has been brought to its climactic conclusion.  Enough has been done to ensure that all is in place to fulfill God’s plan.  Jesus now must put the fulfillment of prophecy into action.[53]  Although the incident seems to end with a foreboding warning for the disciples, we must recall that Jesus’ warnings and rebukes have been balanced with his promises of the eschatological kingdom.  Even Isaiah provided hope for the wicked among whom the righteous servant was numbered.  Despite their sinfulness the servant nevertheless has justified the many for whom he died (53:12).[54]

Pragmatic Value

            Jesus’ final words at the Last Supper contain many principles that his disciples must come to understand and live out in their lives.  His words remain significant to Christians of today who strive to follow in the footsteps of those first disciples.  In verse 35 he asked his followers if they were in need of anything when he first sent them out.  By drawing out of them the realization that all had been provided for, he was evoking a sense of trust in him and his promises that would sustain them through the challenging words that he was about to offer.  If it is lived genuinely the Christian life involves many struggles and hardships, and the prerequisite for navigating through such struggles is a firm trust in the guiding hand of Jesus.  This fundamental disposition is a non-negotiable for one who would follow Christ faithfully.

            Such steadfast trust in Christ will prepare the Christian to endure the temptations and persecutions that are sure to come his way.  Jesus warned his disciples of these things when he exhorted them to carry with them the things he had earlier forbidden.  The Christian must not expect his message to be well-received by a world that is closed and hostile to the Gospel.  This hostility is so great that he must be prepared to sacrifice even what is most essential, just as the first disciples had to sacrifice their cloaks so as to be prepared.  The great hostility that awaits him requires great courage and strength on the part of the Christian, as is symbolized by Jesus’ command that his disciples buy a sword.  The trials that Christ’s followers must endure are likened to a battle.  This battle has come to be known as “spiritual warfare,” so great are the trials that await the faithful follower of Christ.  This metaphor with a battle certain resonates in the mind and heart of today’s Christians, who so often find themselves opposed by the prevailing sentiments in the secular culture and media.

            And yet the true defense against the trials that await, the true sword, is the denial of self to which Jesus had called his disciples earlier in the Gospel (9:23-24).  The follower of Christ must willingly accept the sufferings that come to him when he proclaims the Gospel message.  Indeed to be a true disciple he must unite his sufferings to the sufferings that Jesus endured on the cross when he atoned for the sins of all.

            The theme of nonviolence is prominent in this passage as well.  The Christian must not take Jesus’ command to buy a sword literally, as was evidenced to Jesus’ response to the disciple who used his sword at the Mount of Olives (22:51).  Any Christian use of violence in the promotion of the Gospel message is a misunderstanding of the message of Jesus.  Instead the follower of Christ must demonstrate in his peaceful way of life the patient road of suffering that the Master himself endured.

            Finally this passage offers to the disciple an encouragement and consolation.  The disciples were truly sinful and ignorant, and these traits are characteristic of all of humanity down to this day.  Christ, however, remained faithful, enduring death to atone for the weaknesses of our human nature.  The Christian who sins must not be afraid to approach the Suffering Servant for mercy, and he must have faith that God’s plan will be fulfilled in him despite the weaknesses that plague him.

Works Cited

Conzelmann, Hans. The Theology of St. Luke. Translated by Geoffrey Buswell. Evanston: Harper & Row, 1961.

Evans, C.F. Saint Luke. TPI New Testament Commentaries, ed. Howard Clark Kee and Dennis Nineham. Philadelphia: Trinity Press International, 1990.

Finlayson, S.K. “The Enigma of the Swords.” Expository Times 50 (1939): 563.

Fitzmyer, Joseph A., S.J. The Gospel According to Luke (X-XXIV). The Anchor Bible 28A. New York: Doubleday, 1984.

Gillman, John. “A Temptation to Violence: The Two Swords in Lk 22:35-38. Louvain Studies 9 (1982): 142-53.

Green, Joel B. The Gospel of Luke. The New International Commentary on the New Testament, ed. Ned B. Stonehouse, F.F. Bruce, and Gordon D. Fee. Grand Rapids, Michigan: Eerdmans, 1997.

Gooding, David. According to Luke: A New Exposition of the Third Gospel. Grand Rapids, Michigan: Eerdmans, 1987.

Hahn, Ferdinand. The Titles of Jesus in Christology: Their History in Early Christianity. Cleveland: The World Publishing Company, 1969.

Harrington, Wilfred J., O.P. The Gospel According to St. Luke. Westminster, Maryland: Newman Press, 1967.

Heil, John Paul. The Meal Scenes in Luke-Acts. Society of Biblical Literature Monograph Series 52. Atlanta: Society of Biblical Literature, 1999.

Hobhouse, Stephen. “‘And he that hath no sword, let him buy one’ (Luke xxii.35-38).” Expository Times 30 (1918-19): 278-80.

Johnson, Luke Timothy. The Gospel of Luke. Edited by Daniel J. Harrington, S.J. Sacra Pagina 3. Collegeville, Minnesota: Liturgical Press, 1991.

Kealy, John P. Luke’s Gospel Today. Denville, New Jersey: Dimension Books, 1979.

Lampe, G.W.H. “The Two Swords.” In Jesus and the Politics of His Day, ed. Ernst Bammel and C.F.D. Moule, 335-52. New York: Cambridge University Press, 1984.

LaVerdiere, Eugene, S.S. Luke. New Testament Message 5, ed. Wilfrid Harrington, O.P. and Donald Senior, C.P. Wilmington, Delaware: Michael Glazier, 1980.

Marshall, I. Howard. The Gospel of Luke. The New International Greek Testament Commentary, ed. I. Howard Marshall and W. Ward Gasque. Grand Rapids, Michigan: Eerdmans, 1978.

Plummer, Alfred. A Critical and Exegetical Commentary on the Gospel According to St. Luke. The International Critical Commentary 33, ed. Alfred Plummer, Samuel Rolles, and Charles Augustus Briggs. Edinburgh: T. & T. Clark, 1964.

Tolbert, Malcom O. “Luke.” In Luke-John. The Broadman Bible Commentary 9, ed. Clifton J. Allen. Nashville: Broadman, 1970.

Western, W. “The Enigma of the Swords, St. Luke xxii.38.” Expository Times 50 (1939): 377.

Western, W. “The Enigma of the Swords, St. Luke xxii.38.” Expository Times 52 (1941): 357.