Hi
So If we believe that Jesus ever said that; when did JesusYeshuaIssa and his apostles who were present there use that sword. If we believe that they used that sword,
Thanks
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Ezechiel 33
3 And he see the sword coming upon the land, and sound the trumpet, and tell the people: 4 Then he that heareth the sound of the trumpet, whosoever he be, and doth not look to himself, if the sword come, and cut him off: his blood shall be upon his own head. 5 He heard the sound of the trumpet and did not look to himself, his blood shall be upon him: but if he look to himself, he shall save his life.
6 And if the watchman see the sword coming, and sound not the trumpet: and the people look not to themselves, and the sword come, and cut off a soul from among them: he indeed is taken away in his iniquity, but I will require his blood at the hand of the watchman. 7 So thou, O son of man, I have made thee a watchman to the house of Israel: therefore thou shalt hear the word from my mouth, and shalt tell it them from me. 8 When I say to the wicked: O wicked man, thou shalt surely die: if thou dost not speak to warn the wicked man from his way: that wicked man shall die in his iniquity, but I will require his blood at thy hand. 9 But if thou tell the wicked man, that he may be converted from his ways, and he be not converted from his way: he shall die in his iniquity: but thou hast delivered thy soul.
Ezechiel 7
14 Blow the trumpet, let all be made ready, yet there is none to go to the battle: for my wrath shall be upon all the people thereof. 15 The sword without: and the pestilence, and the famine within: he that is in the field shall die by the sword: and they that are in the city, shall be devoured by the pestilence, and the famine.
16 And such of them as shall flee shall escape: and they shall be in the mountains like doves of the valleys, all of them trembling, every one for his iniquity. 17 All hands shall be made feeble, and all knees shall run with water. 18 And they shall gird themselves with haircloth, and fear shall cover them, and shame shall be upon every face, and baldness upon all their head
But the same Jesus elsewhere acknowledges the legitimate use of force, telling the apostles, “let him who has no sword sell his mantle and buy one” (Luke 22:36). How are these passages to be reconciled?
In broad terms, Christians must not love violence. They must promote peace whenever possible and be slow to resort to the use of arms. But they must not be afraid to do so when it is called for. Evil must not be allowed to remain unchecked.
Added weight is given to this realization when one recognizes that Scripture – all of Scripture – is inspired by God (2 Tim. 3:16). This means that the Old Testament is just as inspired as the New Testament and thus an expression of the will of Christ.
The Old Testament acknowledges frankly that there is “a time to kill” (Eccles. 3:3). At various times in the Old Testament, God commanded the Israelites to defend their nation by force of arms. Yet it was always with the recognition that peace is the goal to be worked for. Thus the psalmist exclaims, “how good and pleasant it is when brothers dwell in unity!” (Ps. 133:1). Peace is the goal, but when it cannot be achieved without force, force must be used.
In the same way, the New Testament sets forth the goal of peace but acknowledges the legitimate use of force. It does so by John the Baptist’s acknowledgment that Roman soldiers, whose job it was to enforce the Pax Romana, or “Peace of Rome,” could keep their jobs (Luke 3:14) and by Paul’s observation that the state “does not bear the sword in vain” but is “God’s servant for your good” (Rom. 13:4).
The most authoritative and up-to-date expression of just war doctrine is found in paragraph 2309 of the Catechism of the Catholic Church. It says:
The strict conditions for legitimate defense by military force require rigorous consideration. The gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time: the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain; all other means of putting an end to it must have been shown to be impractical or ineffective; there must be serious prospects of success; the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modern means of destruction weighs very heavily in evaluating this condition.These are the traditional elements enumerated in what is called the “just war” doctrine. The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.
catholic.com/library/Just_war_Doctrine_1.asp