Before the Jews entered Canaan, they were miraculously fed with manna daily, and miraculously guided by the pillar of cloud and fire. From the time they entered Canaan, they were thrown upon their own exertions. It was much the same with the apostles. They were not to expect constant miracles to be worked on their behalf, from the time that Christ left the world.
37. — [This. ..written.., accomplished, do. \ Let it be noted here, that when our Lord speaks of His approaching crucifixion, He does not speak of it as His " death" merely. He specially describes it as His being "reckoned among the transgressors." The ex- pression was evidently meant to remind us, that the chief end of His death was not to be an example of self-denial, but to be a substitute for us, — a sacrifice for us, — to become sin for us, and be made a curse for us.
[The things concerning me have an end.] This expression means, "The work I came to do is well nigh finished. The great sacrifice is going to be offered. I am going to leave the world, and go to my Father." It is like the saying on the cross, " It is finished."
08. — [Here are two swords... It is enough.] The general opinion of all the best commentators on this verse appears to be correct, that the disciples did not understand aright our Lord's meaning, and that our Lord seeing their dulness of understanding, dismissed the subject He had been speaking of, and said no more about it. The disciples took His words about the sword literally. He meant them to be taken figuratively. If they could not see His meaning now, they would hereafter. At present He had said "enough," and for wise reasons would say no more. " Speak no more to me of this matter." (Deut. iii. 26.)
The idea maintained by some, that our Lord used the word "it is enough," ironically, is not satisfactory. It may be doubted whether our Lord ever used irony. Those who hold this view maintain that our Lord meant, "Truly two swords are enough ! This is a sufficient defence indeed ! "
The Eoman Catholic writers, Maldonatus and Cornelius a Lapide, interpret the two swords mentioned in this verse of the temporal and spiritual power which they claim for the Chiu'ch of Rome. It is almost needless to say that the passage does not afford the least ground for the doctrine which they ti-y to support from it Even Stella, the Spanish Roman Catholic, is ashamed of such an interpretation, and denounces it as " wrested and discordant with the passage."
Chrysostom thinks, that the expression " here are two swords," may refer to the two sacrificial knives or swoids, which the disciples had got because of the passo ver Lamb. The explanation seems needless. In the days when our Lord was upon earth, it was common for men to carry weapons of offence and defence.
420 EXFWnORY THO€GHT8.
LUKE TXn. 3»-46.
99 And he came out, and went, aa he waa wont, to the mount of Oliyea ; and his diaciples also followed him.
40 And when he was at the place, he said onto them. Pray that ye enter not into temptation.
41 And he was withdrawn from them ahout a stone's cast, and kneeled
43 And there appeared an angel onto him from heaven, strengthening him.
44 And being in an agony he prayed more earnestly : and his sweat wao as it were great drops of blood ialling down to the ground.
45 And when he rose up from
down, and prayed, , prayer, and was come to his disciples,
42 Saying. Father, if thou be will- ne found them sleeping for sorrow, ing, remoye this cup fnmi me : neyer- { 46 And said unto them, Why sleep theless not my will, but thine, be ye ? rise and pray, lest ye enter into done. temptation.
The verses before us contain St. Luke's account of our Lord's agony in the garden. It is a passage of Scripture which we should always approach with peculiar reverence. The history which it records is one of the '' deep things of God." While we read it, the words of Exodus should come across our minds, '* Put off thy shoes from off thy feet ; the place whereon thou standest is holy ground." (Exod. iii. 5.)
We see, firstly, in this passage, an example of what be- lievers ought to do in time of trouble. The great Head of the Church Himself supplies the pattern. We are told that when He came to the Mount of Olives, the night before He was crucified, " He kneeled down and prayed."
It is a striking fact, that both the Old and New Testa- ments give one and the same receipt for bearing trouble. What says the book of Psalms ? " Call upon me in the time of trouble : I will deliver thee." (Psalm 1. 15.) What says the apostle James ? " Is any afficted ? let him pray." (James v. 13.) Prayer is the receipt which Jacob used, when he feared his brother Esau. — ^Prayer is the receipt which Job used when property and children were suddenly taken from him. — ^Prayer is the receipt