Matthew 10.24-39: Jesus...and a Sword

It may seem disconcerting to see the Prince of Peace with a sword, but in Matthew's gospel, it is Jesus himself who makes the connection: Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword. (Matthew 10:34) The greatest concentration of images showing Christ with a sword are images of the Last Judgment.

In the typical arrangement, shown here in Hans Memling's triptych, Jesus sits on a throne. A stem of lilies extends from one side of his mouth; a sword extends from the other. The lilies symbolize mercy; the sword justice. Jesus' right hand (under the lilies) forms a symbol of blessing; his left hand (under the sword) is palm down, indicating a curse. As the ultimate and final judge, Jesus brings both mercy and justice. Is that what the sword in Matthew's gospel means? Does that sword represent judgment?

Hans Memling. Last Judgment Triptych. 1467-1473. Gdansk, Poland: Muzeum Naradowe w Gdansku.

A second apocalyptic image type pairing Jesus with a sword is based on the opening chapters of Revelation. John hears the command to write down the vision and, turning to see the source of the voice, John sees the Son of Man: In his right hand he held seven stars, and from his mouth came a sharp, two-edged sword, and his face was like the sun shining with full force. That two-edged sword is also mentioned in Hebrews (4:12): Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart. Is the sword Jesus brings the embodiment of God's word, dividing soul from spirit?

Bamberg Apocalypse (MSC. Bibl. 140, Fol. 3r). c. 1010. Bamberg, Germany, Bamberg State Library.

Jesus...with a sword? He chastised Peter (who is only identified as "one of those with Jesus" in Matthew's gospel) for pulling a sword and cutting off the ear of the servant of the priest in the Garden of Gethsemane: Suddenly, one of those with Jesus put his hand on his sword, drew it, and struck the slave of the high priest, cutting off his ear. 52Then Jesus said to him, ‘Put your sword back into its place; for all who take the sword will perish by the sword...55At that hour Jesus said to the crowds, ‘Have you come out with swords and clubs to arrest me as though I were a bandit? Day after day I sat in the temple teaching, and you did not arrest me. 

We may be more comfortable thinking of Jesus who healed the injury created by Peter's sword, but we need to account for the Jesus who came not to bring peace but a sword.

Take a look at a slightly different version of the Last Judgment on Art&Faith Matters on Facebook. How would you characterize the difference?

John 14.23-29: An Adequate Peace?

John 14.23-29 is part of what is usually called Jesus' "Farewell Discourse." He says to the disciples that though he himself is leaving, he is leaving an advocate with them. An advocate who will teach them and remind them. Jesus also promises to leave "peace" with them. He says it may not look like the world imagines peace to be, but it will, indeed, be peace.

How would you illustrate any of that - what "the advocate" looks or feels like, what peace (either the world's or Jesus') looks like? The illustration below, titled "In the Dale" includes the text of John 14:27: "My peace I give you..." In this work, "peace" seems associated with land and house, with calm waters, with neutral colors.

John Maxted. In the Dale.

Is that your image of peace? The world's peace? Or Christ's peace? Is this an adequate peace? What if this is not contemporary to us but is a vintage print from the first half of the 20th century? Would this seem a more-than-adequate peace for people who have survived a World War or the Great Depression? How do we talk about what Christ's peace looks like? 

What makes for an adequate advocate? See Art&Faith Matters on Facebook.

For thoughts on Lydia in Acts 16:9-15, click here.

Phlilppians 4.1-9: Of Myrrh, Peace and Rejoicing

The peace of God which passes all understanding. That's what is promised to those who do not worry about anything, but by prayer and supplication let their requests be made known to God [Philippians 4:1-9, Proper 23(28)A/Pentecost 19A]. One of the phrases that may be the most meaningful to us today is "which passes all understanding."

After all, the idea that we could look at today's world and not worry seems beyond understanding. Neighbor is taking up - if not always sword - then certainly verbal weapons against neighbor. God's good creation is suffering from neglect and abuse. There is refusal to bear one another's burdens (and sometimes the refusal to bear our own burdens). As Jesus stood and looked over Jerusalem and wept, so we look over our world and weep. For what has already been lost, and for what is being lost right now.

People are often in situations that seem to be incongruent with celebration when they are told to rejoice in scripture. Rejoicing in such situations requires a knowledge - a faith - in something beyond what is visible. And it might be knowledge - faith - that is hard to help someone else understand.

The Orthodox liturgical calendar includes Holy Myrrhbearers Sunday. A hymn (kontakion) for that day includes the text: When you said to the Myrrh-bearers, "Rejoice!", O Christ our God, You ended, by Your Resurrection, the lament of Eve, the first mother. And, You commanded Your Apostles to proclaim, "The Savior has risen from the grave."

Imagine the women going to the tomb, bearing spices so that Jesus would have the honor of a full burial. The image below is by Robert Anning Bell shows six women led in procession by Mary, the mother of Jesus, to the tomb. The cool blue tone of the painting and the frozen movement of the women emphasize the somberness of the scene. For this day, for these women, there are no bright colors, no warm sunshine. At this moment there is seems to be no prospect for rejoicing.

Robert Anning Bell. The Women Going to the Sepulchre. 1912. Collection of the Royal Academy, London. For more information, see: http://www.racollection.org.uk/ixbin/indexplus?record=O1091

Many followers of Jesus have seen days where they could not imagine rejoicing. And yet Paul commands the Christians in Philippi to rejoice in the Lord always. He even repeats the instruction: "Again, I will say, Rejoice" (Philippians 4:4). Can we do as Paul instructed, even as we look at our world? Can we Rejoice in the Lord...always? Even when we are carrying myrrh? Can we continue to, by prayer and supplication - even "battering the gates of heaven" with our prayers, let our requests be made known to God and then live in a peace that passes understanding? It may be one of the harder things we are to do as followers of Jesus the Christ.

For thoughts on the Exodus passage about the golden calf, click here.

Which is more embarrassing...dressing incorrectly for a wedding or manhandling a guest? Click on the Facebook link below to see a possible interpretation of the Gospel reading for Proper 23(28)A?