“Put your sword back in its sheath!” Jesus said to Peter. “Shall I not drink the cup the Father has given Me?”Jesus therefore said to Peter, “Put the sword into its sheath. The cup which the Father has given me, shall I not surely drink it?”Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?Jesus therefore said unto Peter, Put up the sword into the sheath: the cup which the Father hath given me, shall I not drink it?
5 sermons cite this verse
… Could have resulted in Peter's death by capital punishment. And John 18, 11 records that Jesus said, "'Put the sword into the sheath. The cup which the Father has given Me, shall I not drink it?' And later on in John 18, He said, "'My kingdom is not of this world. My servants don't fight. So, we see the crowd, and we see the betrayer, and we see Peter, the leading apostle. Then Jesus takes center stage in verse 48. And Jesus said to them, "'Have you come out with swords and clubs to arrest Me, as you would against a robber? Every day I was with you in the temple teaching, and you did not seize Me. But this has taken place to fulfill the Scriptures. Again, our Lord is always, always in control. Jesus takes charge. Have you come against me as if I were a common robber? He sees himself not as a victim. His power had already laid them flat. He had controlled the action they might have taken against the eleven, keeping them safe. …
6. I exhort all of you who fear God, as ever you hope to find mercy at his hands, as you dread being found (though you knew it not) “even to fight against God,” do not, on any account, reason, or pretence whatsoever, either directly or indirectly, oppose or hinder so merciful a design, and one so conducive to his glory. But this is not all: If you are lovers of mankind, if you long to lessen the sins and miseries of your fellow-creatures, can you satisfy yourselves, can you be clear before God, by barely not opposing it? Are not you also bound by the most sacred ties, “as you have opportunity to do good to all men?” And is not here an opportunity of doing good to many, even good of the highest kind? In the name of God, then, embrace the opportunity! Assist in doing this good, if no otherwise, yet by your earnest prayers for them who are immediately employed therein. Assist them, according to your ability, to defray the expense which necessarily attends it, and which, without the assistance of charitable persons, would be a burden they could not bear. Assist them, if you can without inconvenience, by quarterly or yearly subscriptions. At least, assist them now; use the present hour, doing what God puts into your heart. Let it not be said that you saw your brethren laboring for God, and would not help them with one of your fingers. In this way, however, “come to the help of the Lord, to the help of the Lord against the mighty!” …
… servant and cut off his right ear. The servant's name was Malchus. Then said Jesus unto Peter, put up thy sword into the sheath. The cup which my father hath given me, shall I not drink it? Now here's old Simon Peter. They come to take Jesus and he, he pulls out his sword to defend Jesus. You talk about misguided zeal. The first place he was a fisherman. What a fisherman know about sword fighting. And he was such a poor swordsman, he cut off that man's ear. Now he didn't mean to cut off his ear. He meant to cut off his head, but he just missed. And he cut off his ear and he messed everything up. Let me tell you about three or four things he did wrong there. In the first place, he had the wrong enemy. Malchus was not the enemy. Malchus was a slave. And he likes so many people who are slaves of certain, uh, of Satan. We wrestle not against flesh and blood. …
6. And all these terminate in that great end, that our faith, hope, love, and holiness “may be found,” if it doth not yet appear, “unto praise” from God himself, “and honour” from men and angels, “and glory,” assigned by the great Judge to all that have endured unto the end. And this will be assigned in that awful day to every man, “according to his works;” according to the work which God had wrought in his heart, and the outward works which he has wrought for God; and likewise according to what he had suffered; So that all these trials are unspeakable gain. So many ways do these “light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory!” 7. Add to this the advantage which others may receive by seeing our behavior under affliction. We find by experience, example frequently makes a deeper impression upon us than precept. And what examples have a stronger influence, not only on those who are partakers of like precious faith, but even on them who have not known God, than that of a soul calm and serene in the midst of storms; sorrowful, yet always rejoicing; meekly accepting whatever is the will of God, however grievous it may be to nature; saying, in sickness and pain, “The cup which my Father hath given me, shall I not drink it?” — in loss or want, “The Lord gave; the Lord hath taken away; blessed be the name of the Lord!” …
6. Such gainers may we be by Adam’s fall, with regard both to the love of God and of our neighbour. But there is another grand point, which, though little adverted to, deserves our deepest consideration. By that one act of our first parent, not only “sin entered into the world,” but pain also, and was alike the justice but the unspeakable goodness of God. For how much good does he continually bring out of this evil! How much holiness and happiness out of pain! 7. How innumerable are the benefits which God conveys to the children of men through the channel of sufferings! — so that it might well be said, “What are termed afflictions in the language of men, are in the language of God styled blessings.” Indeed, had there been no suffering in the world, a considerable part of religion, yea, and, in some respects, the most excellent part, could have had no place therein; since the very existence of it depends on our suffering; so that had there been no pain, it could have had no being. Upon this foundation, even our suffering, it is evident all our passive graces are built; yea, the noblest of all Christian graces, — love enduring all things. Here is the ground for resignation to God, enabling us to say from the heart in every trying hour, “It is the Lord: Let him do what seemeth him good:” “Shall we receive good at the hand of the Lord, and shall we not receive evil!” And what a glorious spectacle is this! Did it not constrain even a Heathen to cry out, Ecce spectaculum Deo dignum! “See a sight worthy of God;” a good man struggling with adversity, and superior to it. Here is the ground for confidence in God, both with regard to what we feel, and with regard to what we should fear, were it not that our soul is calmly stayed on Him. What room could there be for trust in God if there was no such thing as pain or danger? Who might not say then, “The cup which my Father hath given me, shall I not drink it?” It is by sufferings that our faith is tried, and, therefore, made more acceptable to God. It is in the day of trouble that we have occasion to say, “Though he slay me, yet will I trust him.” And this is well pleasing to God, that we should own him in the face of danger: in defiance of sorrow, sickness, pain, or death. …