Jesus Foretells Peter’s Denial and What About the Sword? (Luke 22:35-38)
Introduction
As Jesus’ final hours before his crucifixion unfold, Luke 22:31–38 presents two crucial moments: Jesus warning Peter of his impending denial and Jesus’ puzzling words about swords.
These passages reveal deep truths about human weakness, divine sovereignty, and the nature of Jesus’ mission. By exploring connections to other parts of Scripture and insights from psychology, we can better understand the weight of Jesus’ words and their significance for us today.
Verse by Verse Breakdown of Luke 22:31–38 and Commentary
Jesus Warns Peter of His Denial (Luke 22:31–34)
Luke 22:31–32:
“Simon, Simon! Listen! Satan has demanded to sift all of you like wheat, but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers.”
Jesus begins by addressing Peter with repetition—“Simon, Simon”—which signals deep urgency (Luke 10:41, “Martha, Martha . . . “). He reveals that Satan has “demanded” to sift the disciples like wheat, implying a testing that will shake their faith (Amos 9:9). Similar to Job’s trial (Job 1:6–12), Satan seeks to expose weakness, yet Jesus intercedes for Peter, ensuring that his failure will not be final. Truly, Jesus was constantly on the guard.
Jesus’ words reveal a profound theological truth: even when Satan tempts, God remains sovereign. Peter’s upcoming denial is not an end but a moment of refinement. His restoration will equip him to “strengthen [his] brothers,” highlighting God’s ability to transform failure into future ministry (John 21:15–17).
Luke 22:33:
“And he said to him, ‘Lord, I am ready to go with you to prison and to death!’”
Peter’s response is filled with passion and devotion. His words reflect the depth of his love for Jesus and his genuine desire to remain faithful. However, this moment also reveals Peter’s overconfidence in his own strength. His declaration aligns with his earlier confession in Luke 9:20, where he boldly identified Jesus as the Messiah. In both instances, Peter speaks with conviction, yet his understanding of discipleship remains incomplete.
This verse underscores the psychological phenomenon of overconfidence bias, in which individuals overestimate their abilities, particularly in high-stakes situations. David Dunning (2011) notes that people frequently believe they are more capable than they truly are, a tendency that leads to unexpected failures. Peter’s claim is not made out of deceit but out of genuine belief in his loyalty—yet he underestimates the pressure that will come when his faith is tested.
Additionally, Peter’s assertion contrasts sharply with what Jesus has just told the disciples in Luke 22:31-32—that Satan has demanded to “sift” them like wheat. Jesus knows that trials are coming, and he has already prayed for Peter’s faith to remain intact. This dynamic highlights a key biblical theme: human weakness versus divine foresight. Peter believes he is ready to stand firm, but Jesus knows that true discipleship requires more than just bold words.
In the safety of the moment, Peter thinks he can stand and resist.
Jesus informs Peter he is not as valiant or strong as he thinks he is.
Luke 22:34:
“Jesus said, ‘I tell you, Peter, the cock will not crow this day, until you have denied three times that you know me.’”
Jesus’ response is a sobering prophecy. Despite Peter’s passionate declaration, Jesus foretells his failure in specific detail: before dawn, Peter will deny him three times. This statement is striking because it reveals Jesus’ divine knowledge of future events, echoing Psalm 139:4, which states, “Even before a word is on my tongue, O Lord, you know it completely.” Jesus understands Peter’s heart better than Peter does himself.
This moment reflects the biblical principle found in Proverbs 16:18: “Pride goes before destruction, and a haughty spirit before a fall.” Peter’s self-assurance, though well-intentioned, sets him up for failure. Yet, the prophecy does more than predict Peter’s weakness—it also foreshadows his eventual restoration.
The cycle of failure and redemption is a recurring theme in Scripture. In Hosea 6:1-2, Israel’s downfall is followed by healing: “Come, let us return to the Lord… after two days he will revive us; on the third day he will raise us up, that we may live before him.” Like Israel, Peter will experience a fall, but it will not be the end of his story.
Furthermore, Jesus’ words highlight his compassion. He does not condemn Peter but prepares him for what is to come. Later, in John 21:15-17, Jesus will reinstate Peter by asking him three times, “Do you love me?”—mirroring his threefold denial. This moment shows that God’s grace is greater than human failure, and that even when disciples fall, restoration is always possible.
Jesus' Teaching on the Sword and His Preparation for the Cross (Luke 22:35–38)
Luke 22:35
“He said to them, ‘When I sent you out without a purse, bag, or sandals, did you lack anything?’ They said, ‘No, not a thing.’”
Jesus reminds his disciples of their previous mission, recorded in Luke 9:3 and Luke 10:4, where they were sent out to proclaim the kingdom of God with nothing but faith in divine provision. This period was characterized by widespread hospitality and relative safety, where God ensured they lacked nothing. His rhetorical question highlights the sufficiency of God's care in their earlier journey.
By pointing back to this mission, Jesus establishes a contrast between their past and the new reality they are about to face. Previously, they operated in a world where Jesus' growing popularity provided them a certain degree of security. But now, with his arrest and crucifixion imminent, the conditions will change drastically. This shift signals the coming hardship for His followers, a forewarning that their reliance on divine provision will now be accompanied by persecution and struggle (John 15:20).
Additionally, this verse connects to the broader biblical theme of God’s provision for people in times of transition. When Israel wandered in the wilderness for forty years, they lacked nothing (Deuteronomy 2:7). Yet, just as Israel had to adjust when entering the Promised Land, the disciples too must prepare for a new phase of ministry where they can no longer rely on hospitality and goodwill.
Luke 22:36
“He said to them, ‘But now, the one who has a purse must take it, and likewise a bag. And the one who has no sword must sell his cloak and buy one.’”
Here, Jesus shifts the tone dramatically. No longer will the disciples be welcomed as messengers of peace; instead, they must prepare for resistance. This instruction is often debated: is Jesus speaking literally, urging self-defense, or metaphorically, referring to the spiritual struggles ahead?
Some scholars argue that Jesus is speaking of literal preparation, akin to Nehemiah 4:17–18, where the Israelites rebuilt Jerusalem’s walls while armed for defense (Bock, 1996, p. 1743). This interpretation suggests that Jesus is acknowledging the growing hostility they will face and that some level of practical readiness is necessary. The disciples, who had previously traveled without money or provisions (Luke 9:3), now must expect hardship.
Others, however, note that Jesus consistently rejects violence, most notably in Luke 22:50–51, where he rebukes Peter for using a sword (Marshall, 1978, p. 825). Given Jesus’ overall teaching on nonviolence (Matthew 5:39), his statement is likely symbolic, emphasizing the seriousness of the trials to come. Some commentators suggest that the “sword” represents the spiritual struggle against evil (Ephesians 6:17) rather than a call to physical combat (Green, 1997, p. 773).
Ultimately, Jesus’ words in this passage reflect the changing reality of discipleship. The world that once welcomed them will now oppose them, requiring steadfast faith and discernment in how to respond. The tension between readiness and nonviolence remains a key point of discussion among theologians.
The reference to a sword also carries Old Testament connotations. The sword often symbolizes divine judgment or spiritual warfare (Isaiah 49:2, Ephesians 6:17). Jesus could be warning them about the coming conflict, not in a physical sense, but in the struggle against the forces of darkness (Ephesians 6:12). The need to “sell a cloak” suggests urgency—what they face will be more severe than exposure to the elements.
Luke 22:37
“For I tell you, this scripture must be fulfilled in me, ‘And he was counted among the lawless’; and indeed what is written about me is being fulfilled.”
Jesus directly references Isaiah 53:12, a passage about the Suffering Servant. This reinforces his identity as the Messiah who will suffer, be rejected, and ultimately die a criminal’s death. The phrase “counted among the lawless” foreshadows his crucifixion alongside two criminals (Luke 23:32), fulfilling prophecy with precision.
This verse also connects to a broader Lukan theme: Jesus as the righteous sufferer who fulfills Scripture (Luke 24:26–27). The Gospel of Luke consistently presents Jesus as the fulfillment of God’s redemptive plan, whether in his teachings (Luke 4:16–21) or his actions. [Read about the 23 Prophecies Fulfilled by Jesus.]
Additionally, this moment highlights the disciples’ misunderstanding. While Jesus speaks of fulfilling prophecy through suffering, they still seem to expect an earthly kingdom. Their perception of messiahship does not yet align with Jesus’ mission of redemptive sacrifice.
Luke 22:38
“They said, ‘Lord, look, here are two swords.’ He replied, ‘It is enough.’”
The disciples’ response suggests they misunderstand Jesus’ teaching. Instead of recognizing his symbolic meaning, they focus on physical weapons, believing they must arm themselves for battle. Their reaction mirrors their earlier confusion about Jesus’ purpose (Luke 9:46), showing how deeply ingrained their expectations of a militant Messiah were.
Jesus’ reply, “It is enough,” is widely debated. Some interpret it as approval, while others see it as exasperation. Given that Jesus later halts Peter’s violent reaction in Luke 22:50–51, the latter interpretation is more likely. He is not endorsing armed resistance but rather ending the conversation, possibly with frustration at their misunderstanding.
Theologically, this moment contrasts the way of the kingdom with worldly power. The disciples think in terms of force, but Jesus' kingdom is one of sacrificial love (John 18:36). His rebuke subtly reminds them that true victory comes not through violence, but through the cross.
I write about how the cross of Jesus stands opposite of the way of domination.
It is Finished: The Gospel Versus Domination
It is Finished: Connection and Community - domination breaks apart, the cross brings connection
FAQ on Luke 22:31–38
1. Why did Jesus allow Satan to sift Peter and the disciples?
Like Job’s trials (Job 1:6–12), God permits testing to refine faith. Peter’s fall ultimately strengthens him for future ministry (Luke 22:32).
2. How does Peter’s denial compare to Judas’ betrayal?
Both failed, but Peter repented while Judas despaired (Matthew 27:3–5). True repentance leads to restoration, not destruction.
3. Did Jesus endorse violence by mentioning swords?
No. His later rebuke of Peter (Luke 22:51) suggests he spoke metaphorically, preparing them for persecution (John 15:18–20).
4. Why did Jesus say the disciples would lack nothing earlier but now need provisions?
Initially, they were sent to receptive villages (Luke 10:5–7). Now, hostility awaits, requiring practical readiness (Luke 22:36).
5. What does Peter’s story teach about leadership?
True leaders are shaped by failure and grace. Peter’s journey from denial to bold preaching (Acts 2) illustrates spiritual growth through hardship.
Conclusion
Luke 22:31–38 presents profound lessons on human frailty, divine sovereignty, and Jesus’ mission. Peter’s failure and restoration reveal God’s grace, while Jesus’ discussion of swords highlights the spiritual nature of His kingdom. As we face trials, we can trust that Jesus intercedes for us, turning our failures into opportunities for deeper faith and service.
References:
Dunning, D. (2011). The Dunning-Kruger Effect: On Overestimating One’s Competence. Psychological Science.
Festinger, L. (1957). A Theory of Cognitive Dissonance. Stanford University Press.
