Scabbard
The theological analysis of a biblical term like Bainha, which in the Portuguese language primarily refers to the covering of a sword or the hem of a piece of clothing, demands an approach that transcends a mere lexical definition. Unlike central doctrinal terms such as grace (charis) or justification (dikaiosis), Bainha does not possess an inherent and direct theological meaning. Instead, its value lies in the contextual and symbolic connotations that the corresponding Hebrew and Greek words assume in the Scriptures. The evangelical Protestant perspective, founded on biblical authority and the centrality of Christ, seeks to extract deep spiritual truths even from seemingly mundane concepts, understanding that all Scripture is God-breathed and useful for teaching (2 Timothy 3:16).
In this analysis, we will explore the linguistic roots and contextual usage of the words that can be translated as Bainha in the Old and New Testaments. We will seek to unveil how the idea of containment, revelation, power or even humility and faith is communicated through these concepts. We will focus on the Reformed interpretation, which emphasizes the sovereignty of God, the total depravity of man, unconditional election, limited atonement, irresistible grace, and the perseverance of the saints. We will see how the symbolism of Bainha, whether as a receptacle for a sword or as the hem of a garment, can illuminate aspects of Christ's redemptive work and the practical life of the believer, always in submission to the Word of God.
1. Etymology and Roots of Bainha in the Old Testament
In the Old Testament, the Portuguese word Bainha can be associated with different Hebrew terms, depending on the context. Primarily, it refers to the covering of a sword or the hem of a garment. Understanding these terms and their contextual uses is fundamental for discerning their implicit theological meaning in Hebrew thought.
1.1 Hebrew words for "Bainha" and their contexts
For the "scabbard" of a sword, the most relevant Hebrew term is תַּעַר (ta'ar), which can mean "razor," "sheath," or "sword scabbard." Although not a common term, its use is crucial. The concept of a sword kept in its Bainha is laden with symbolism. It represents contained power, a latent threat, or a tool ready for use. The sword, itself, is often a symbol of divine judgment, war, and justice.
A notable example of the sword's use and its contextual implication appears in prophetic passages. In Ezekiel 21:3-5, the Lord speaks of unsheathing His sword against Israel, symbolizing an imminent and severe judgment. The idea of the sword being "unsheathed" implies that it was in its Bainha, contained, and is now released to fulfill the divine purpose. This is a power that God exercises with sovereignty and justice, not with arbitrariness.
Another Hebrew term that, while not directly meaning "scabbard," can evoke the idea of a "hem" or "fringe" of a garment is צִיצִת (tzitzit), referring to the ritual fringes that the Israelites were to wear on their garments (Numbers 15:38-40). These fringes served as a reminder of God's commandments, a symbol of identity and consecration. The concept of a "hem" or "fringe" here denotes something that defines, separates, and has a ritualistic and moral purpose.
1.2 The concept of containment and revelation in Hebrew thought
The Bainha of a sword, by containing the blade, symbolizes the containment of power and judgment. When the sword is unsheathed, power is revealed and exercised. This dynamic of containment and revelation reflects the very nature of God. God is just and sovereign, and His judgment, though certain, is often contained by His mercy and long-suffering (Psalm 103:8-9). However, there is a time for the full revelation of His wrath against sin.
The prophet Jeremiah, in Jeremiah 47:6, cries out to the "sword of the Lord" to return to its Bainha, ceasing destruction. This illustrates the recognition that the sword is an instrument of the divine will and that only God can decide when it should be contained or released. This cry reflects a deep understanding of God's sovereignty over history and the destinies of nations.
The hem of the garment, in turn, can symbolize a person's authority or identity. In 1 Samuel 24:4-5, David cuts off the corner of Saul's robe, an act that troubles him because he had violated the authority of the Lord's anointed. The "hem" of the garment, in this case, is not merely an adornment but an extension of the person's dignity and status. Therefore, in the OT, Bainha, in its different manifestations, points to principles of authority, contained judgment, and identity, crucial elements for understanding God's relationship with His people.
2. Bainha in the New Testament and its meaning
In the New Testament, the word Bainha also manifests in two main contexts: the covering of a sword and the hem of a garment. However, its theological significance is profoundly transformed and enriched by the person and work of Jesus Christ. Here, the corresponding Greek words acquire new weight and point to the nature of the Kingdom of God and the power of faith.
2.1 The Greek word for "Bainha" of a sword and its use
For the "scabbard" of a sword, the Greek word is κολεός (koleos). Its most prominent and theologically charged use occurs in the accounts of Jesus' arrest, when Peter draws his sword and cuts off Malchus' ear. Jesus, rebuking Peter, commands: "Put your sword into its Bainha" (Matthew 26:52). This same command is recorded in John 18:11, where Jesus says: "Put your sword into its Bainha shall I not drink the cup the Father has given me?".
This command of Jesus is profoundly significant. First, it reveals the nature of Christ's Kingdom. It is not a kingdom established or defended by violence and human force (John 18:36). Peter's violent intervention was contrary to God's will and the redemptive plan. Second, Jesus' command demonstrates His unconditional submission to the Father's will. He was willing to suffer and die, fulfilling the Scriptures, and not allowing human action to impede the divine plan (Matthew 26:53-54).
The "scabbard" here symbolizes the abandonment of self-defense and self-righteousness, and the acceptance of the divine path of the cross. For the believer, "putting the sword into its Bainha" means renouncing retaliation, vengeance, and reliance on human strength, and embracing meekness, submission to God, and trust in His providence. This resonates with the ethics of the Sermon on the Mount, where Jesus teaches to love enemies and not to resist evil with evil (Matthew 5:38-48).
2.2 The "Bainha" of the garment and the manifestation of Christ's power
The "hem" or "fringe" of a garment is translated by the Greek κράσπεδον (kraspedon). This term becomes theologically relevant in the episode of the woman with a hemorrhage who touches the fringe of Jesus' cloak (Matthew 9:20 Mark 5:27-28 Luke 8:44). The woman, in her desperate faith, believed that merely touching the Bainha of Jesus' garment would be sufficient for her healing. And so it was. Jesus perceived that "power had gone out from him" (Luke 8:46) and the woman was healed.
This event demonstrates Christ's inherent power and the efficacy of faith. The Bainha of Jesus' garment did not possess magical power in itself, but served as the point of contact for the woman's faith. She did not touch an idol or an amulet, but Jesus Himself through His garment, symbolizing His humanity and accessibility. The woman's faith was the channel through which Christ's saving power was manifested. This miracle underlines the truth that salvation and healing come from Christ, and faith is the means of receiving them (Ephesians 2:8-9).
2.3 Continuity and discontinuity between OT and NT
There is a clear continuity in the symbolism of Bainha as a receptacle of power. In the OT, God's sword in its Bainha symbolized contained judgment in the NT, Peter's sword in the Bainha symbolizes the renunciation of violence in favor of Christ's way. The hem of the garment in the OT was a reminder of the Law in the NT, the hem of Jesus' garment becomes a symbol of the manifestation of divine grace and power through faith.
The discontinuity lies in the Christocentric reinterpretation. The "sword of the Lord" of the OT is replaced by the "sword of the Spirit, which is the word of God" (Ephesians 6:17) in the NT, and physical violence is repudiated by the Messiah. The formalism of the OT's hem gives way to the transforming power of the person of Christ, accessible by faith. Bainha, therefore, passes from a symbol of containment of earthly power to a symbol of submission to the divine will and the manifestation of saving grace.
3. Bainha in Pauline theology: the basis of salvation
Pauline theology, with its profound exploration of the doctrine of salvation, offers fertile ground for considerations on Bainha, albeit in a more metaphorical and conceptual way. Paul does not use the Greek word koleos or kraspedon to develop a direct doctrinal point. However, the concepts of containment, revelation, the contrast between Law and grace, and the nature of the "sword" as a divine instrument, are central in his epistles and can be illuminated by the symbolism of Bainha.
3.1 The concept of containment and revelation in Pauline doctrine
Paul frequently addresses the idea that sin was "contained" or "revealed" by the Law, but not eradicated by it. The Law, as a "scabbard" for human sinfulness, revealed sin (Romans 7:7-13), but did not provide the solution. It served to "contain" the knowledge of sin and condemn man, but not to justify him. "For through the law comes knowledge of sin" (Romans 3:20). The Law functioned as a Bainha for the sword of sin, showing its presence, but incapable of neutralizing it.
In contrast, salvation in Christ is the "revelation" of God's righteousness. "But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify" (Romanos 3:21). Christ is the fulfillment of the Law and the end of dependence on it for justification. The grace of God in Christ is the unsheathed "sword" that truly strikes the core of sin and offers forgiveness and new life. John Calvin, in his Institutes, emphasizes that the Law leads us to despair of ourselves so that we may seek Christ.
3.2 Contrast with works of the Law and human merit
Jesus' command to Peter to "put the sword into its Bainha" (Matthew 26:52) can be seen as a metaphor for renouncing the attempt at justification by works of the Law or human merit. Paul argues vigorously against justification by works (Galatians 2:16 Ephesians 2:8-9). The "sword" of human works, wielded to try to achieve righteousness, is ineffective and must be "returned to its Bainha".
Salvation is by grace, through faith in Christ, and not by any effort or merit of our own. Martin Luther, in his theology of justification sola fide, emphasized that God's righteousness is an imputed righteousness, not achieved by our own acts. The attempt to wield the "sword" of works is a futile effort that denies the sufficiency of the cross of Christ. Paul insists that the "righteousness of God" is "through faith in Jesus Christ for all who believe" (Romanos 3:22), a righteousness that is "revealed," not "contained" by human limitations.
3.3 Relationship with justification, sanctification, and glorification
The symbolism of Bainha can be extended to the Pauline ordo salutis (order of salvation). In justification, God declares us righteous based on the work of Christ, and our "sword" of self-righteousness is permanently "sheathed." There is no more struggle to make ourselves acceptable to God by our own means (Romans 5:1).
In sanctification, the believer is called to "put off the old self" and "put on the new self" (Ephesians 4:22-24). This implies "sheathing" the "sword" of our sinful desires and, instead, wielding the "sword of the Spirit, which is the word of God" (Ephesians 6:17). The Word of God is the active and penetrating tool that guides us in holiness, cutting away sin and shaping us into the image of Christ. Dr. Martyn Lloyd-Jones frequently preached about the need to apply biblical truth to combat sin and grow in holiness.
Finally, in glorification, the work of salvation will be fully "revealed" and completed. The "sword" of death and sin will be definitively overcome, and God's righteousness in us will be manifested without any trace of containment or imperfection. Bainha, which once contained the power of judgment or the futility of works, now gives way to the full and glorious manifestation of God's redemption in Christ.
4. Aspects and types of Bainha
In delving deeper into the analysis of Bainha from a theological perspective, it is important to recognize that we are not dealing with literal "types" of scabbards in the doctrinal sense, but rather with the diverse facets and symbolic implications that the idea of containment, revelation, authority, and faith associated with the biblical Bainha can have. These facets help us better understand correlated doctrinal concepts and avoid theological errors.
4.1 The symbolism of containment and release
Bainha as a symbol of containment is one of its most powerful manifestations. In the Old Testament, God's sword in its Bainha represents His patience and long-suffering, the containment of His immediate judgment on sinful humanity (2 Peter 3:9). This is a form of God's common grace, which allows the sun to rise on the righteous and the unrighteous (Matthew 5:45), giving time for repentance.
The release of the sword, on the other hand, symbolizes the moment of divine judgment, whether in the history of Israel or on the Lord's final day (Revelation 19:15). The "unsheathed sword" is an act of divine sovereignty, where justice is fully executed. This distinction between containment and release is crucial for understanding the duality of God's justice and mercy, which are perfectly harmonized in His character.
In the New Testament, Jesus' command to "put the sword into its Bainha" (Matthew 26:52) represents the release of God's will over human will, the renunciation of violence and self-defense in favor of the redemptive sacrifice. This is a moment of release of the divine plan of salvation, which would not be achieved by force, but by Christ's sacrificial obedience.
4.2 Bainha as a point of contact for faith
The "hem" or fringe of Jesus' garment (κράσπεδον) serves as a type of "point of contact" for faith. It is not that the garment had intrinsic power, but that the woman's faith, by touching the Bainha, accessed Christ's power. This "hem" symbolizes the accessibility of Christ and His power through faith. It reminds us that faith, even if small, is the means by which God's grace operates in us (Mark 5:34).
This manifestation is an example of special grace, the saving grace that manifests in individuals who respond to Christ with faith. It is not a historical or intellectual faith, but a living and saving faith that appropriates God's promises in Christ. Charles Spurgeon frequently preached about the simplicity and depth of faith that clings to Christ, regardless of the circumstances.
4.3 Doctrinal errors to be avoided
When dealing with the symbolism of Bainha, some doctrinal errors must be carefully avoided. First, the attribution of magical or intrinsic power to physical objects. The Bainha of Jesus' garment was not an amulet the power came from Christ and was accessed by the woman's faith. Any form of relic veneration or attribution of power to material objects without the due mediation of faith in Christ is a dangerous distortion of biblical truth and can lead to idolatry.
Second, the interpretation of Jesus' command to Peter as absolute and universal pacifism for all spheres of life, including the State. Reformed theology recognizes the doctrine of the two kingdoms, where the State has the right and duty to use the sword to maintain order and justice (Romans 13:4). Jesus' command to Peter was specific to the nature of His spiritual Kingdom and to the fulfillment of His messianic mission, not a universal prohibition of all legitimate force.
Third, the confusion between the containment of divine judgment and its absence. God's patience does not nullify His justice, but postpones it. The Bainha of God's sword does not mean that it will never be unsheathed, but that there is a determined time for everything, according to God's sovereign will (Ecclesiastes 3:1). Reformed theology always maintains the balance between God's grace and justice, recognizing that both are perfect and coexisting divine attributes.
5. Bainha and the practical life of the believer
The theological analysis of Bainha, although based on symbolic and metaphorical concepts, offers rich implications for the practical life of the believer. The conservative evangelical Protestant perspective emphasizes that biblical doctrine is not merely academic, but must transform life, shaping the piety, worship, and service of the Christian. Bainha, in its multiple symbolisms, challenges us to live according to the principles of the Kingdom of God.
5.1 The responsibility to "sheathe" the sword of the flesh
Jesus' command to Peter to "put the sword into its Bainha" (Matthew 26:52) serves as a powerful pastoral exhortation for the believer. In daily life, we are tempted to wield the "sword" of retaliation, anger, sinful self-defense, gossip, destructive criticism, or self-righteousness. The Holy Spirit, however, calls us to "sheathe" these weapons of the flesh and to cultivate the fruits of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23).
This implies a personal responsibility to submit our will to Christ's will, to forgive as we have been forgiven (Ephesians 4:32), and not to repay evil with evil (Romans 12:17-21). It is a call to live counter-culturally, trusting in God's sovereignty to defend us and bring justice, instead of relying on our own strength or wisdom. The true strength of the believer lies in his dependence on God, not in his ability to fight his own battles.
5.2 The faith that seeks the "Bainha" of Christ
The episode of the woman with a hemorrhage who touched the fringe of Jesus' cloak (Matthew 9:20) is a model of practical faith. She did not seek complex rituals or grandiose demonstrations, but with humility and conviction, reached out for the "hem" of Christ. For the believer, this means seeking Christ with simple and sincere faith in all circumstances of life. It means believing that He has the power to heal, forgive, restore, and sustain, and that He is accessible to all who seek Him.
This faith propels us to prayer, the study of the Word, and fellowship with other believers. It reminds us that no situation is too desperate for the grace of Christ. The "hem" of Christ, metaphorically speaking, is always available to those who seek Him with a contrite and humble heart (Psalm 34:18). It is a constant invitation for us to cling to Him for all our needs, both spiritual and physical.
5.3 The use of the "sword of the Spirit" and the purpose of the church
While we are called to "sheathe" the swords of the flesh, we are also exhorted to wield the "sword of the Spirit, which is the word of God" (Ephesians 6:17). This "sword" should not remain in its Bainha, but must be actively used in the life of the believer and in the mission of the church. The Word of God is living and active, capable of discerning the thoughts and intentions of the heart (Hebrews 4:12).
For the contemporary church, this implies robust biblical preaching and teaching, which does not dilute the truth, but presents it with clarity and power. The church should be a place where the Word of God is "unsheathed" to confront sin, edify believers, equip the saints for service, and proclaim the gospel to the lost. The authority of the church does not reside in its own strength or wisdom, but in faithfulness to the Word of God. Worship should be centered on the Word, and service should be motivated and guided by it.
In summary, the symbolism of Bainha calls us to a balance of renunciation and action. To renounce our own strength and wisdom, "sheathing" the swords of the flesh and human merit, and, at the same time, to act with faith, seeking Christ and wielding the "sword of the Spirit" in spiritual battle. It is an invitation to a life of piety, worship, and service that glorifies God and advances His Kingdom, always under the inerrant authority of Scripture and the unquestionable centrality of Jesus Christ.