"strengthen" in this place, is twice used by Peter in his two epistles, and the word "stedfastness," which is also used, is directly derived from it. (1 Pet. v. 10; 2 Pet. i. 12; 2 Pet. iii. 17.)

I would add to this the interesting fact that it is Peter who describes the devil under the vivid figure of a "roaring lion, walking about, and seeking whom he may devour.” (1 Pet. v. 8.)

[Thy brethren.] This expression probably contains a tacit reference to the dispute for pre-eminence. Peter is reminded that he must regard the other disciples, not as his inferiors, but as his "brethren."

33.-[I am ready to go, &c.] This profession was the language of a self-confident, inexperienced disciple who had not yet found out the weakness of his own faith, and the deceitfulness of his own heart. Men little know what they will do, till the time of temptation actually comes. Is thy servant a dog," said Hazael, "that he should do this great thing." (2 Kings viii. 13.) 34.-Peter.] Burgon remarks that this is the only place in which our Lord addresses Peter by this name, the name which signified "stone." It was surely meant to remind him how weak even the strongest disciples are.

[Thrice deny...knowest me.] This, be it remembered, was a very remarkable prediction, and a striking evidence of our Lord's foreknowledge. That Peter should deny his Master at all,that he should actually deny Him that very night after receiving the Lord's supper,-that he should deny him after plain warnings, and after strong protestations that he would rather die,and that he should deny his Master three times,--were all most improbable events. Yet they all took place!

35.-[When I sent you, &c.] This verse refers to the occasion when our Lord sent out the apostles two and two to preach the kingdom of God. It is evident from the expression before us, that in these first excursions our Lord exercised a miraculous superintendence over the disciples, and so ordered things that friends were raised up for them wherever they went, and they "lacked nothing." This was doubtless done in condescension to their inexperience and infirmity, and to enable them to attend on their work without distraction.

36.-[But now, &c.] The general drift of this verse is to teach that from the time of Christ's ascension into heaven, the disciples must not expect such a constant miraculous interposition of God on their behalf, as would make them independent of the use of means. On the contrary they must diligently employ all lawful and reasonable means for their support and protection. They were to work with their own hands," as St. Paul did at tent making. They were to have regular gatherings of money for the support of those that wanted, as the Corinthians had.

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They were not to despise their rights as subjects and citizens, but to use them in their own defence, as St. Paul did before Lysias, and Festus, and at Philippi.

The general purport of the verse appears to be a caution against the indolent and fanatical notion that diligence in the use of means is "carnal," and an unlawful dependence on an arm of flesh. To my own mind the whole verse supplies an unanswerable argument against the strange notions maintained by some in the present day, who tell us that making provision for our families is wrong,—and insuring our lives is wrong,—and collecting money for religious societies is wrong, and studying for the work of the ministry is wrong,—and taking part in civil government is wrong,—and supporting police, standing armies, and courts of law is wrong. I respect the conscientiousness of those who maintain these opinions. But I am utterly unable to reconcile them with our Lord's language in this place.

[A purse...scrip...sword.] I regard all these three expressions as proverbial and symbolical. They contain a general lesson for the guidance of the Church of Christ, until the Lord comes again. We are not to neglect human instrumentality, in doing Christ's work, or to expect Christ's blessing if we do not diligently use all lawful means within our reach.

[He that hath no sword...buy one.] This expression is undoubtedly a difficult one.

1. Some think that our Lord meant literally that the disciples were to get a sword, in order that the scene in the garden when Peter struck Malchus, and the miraculous healing of Malchus's ear, might take place. This explanation is eminently bald, tame, and unsatisfactory.

2. Some think, with Olshausen, that the sword which our Lord means is the "sword of the Spirit," the word of God. This explanation seems far-fetched. Moreover we surely cannot suppose that the disciples had never used this sword of the Spirit,'

before this time.

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3. The most satisfactory interpretation is that which regards the whole verse as proverbial and symbolical. The words “purse, scrip, and sword," are not to be pressed too closely. They are parabolic expressions, indicating that a time was drawing near when all human means, of which the "purse," the "scrip," and the "sword" are emblems, must be diligently used by the apostles. In Romans xiii. 4, Suicer shows that the sword" is evidently an emblematic expression.

This view is ably stated by Theophylact in his commentary on the passage.

Stella calls attention to the remarkable parallel between the condition of the apostles, before and after our Lord's ascension, and the condition of Israel before and after they entered Canaan.

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, &c.] 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 expression 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."

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38.-[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 Roman Catholic writers, Maldonatus and Cornelius à Lapide, interpret the two swords mentioned in this verse of the temporal and spiritual power which they claim for the Church of Rome. It is almost needless to say that the passage does not afford the least ground for the doctrine which they try 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 swords, which the disciples had got because of the passover 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.

LUKE XXII. 39-46.

39 And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

40 And when he was at the place, he said unto them, Pray that ye enter not into temptation.

41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,

42 Saying. Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

43 And there appeared an angel unto him from heaven, strengthening him.

44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

45 And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,

46 And said unto them, Why sleep ye? rise and pray, lest ye enter into 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 believers 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 Testaments 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 afflicted? 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

which Hezekiah used when Sennacherib's threatening letter arrived. And prayer is the receipt which the Son of God Himself was not ashamed to use in the days of His flesh. In the hour of His mysterious agony He "prayed."

Let us take care that we use our Master's remedy, if we want comfort in affliction. Whatever other means of relief we use, let us pray. The first Friend we should turn to ought to be God. The first message we should send ought to be to the throne of grace. No depression of spirits must prevent us. No crushing weight of sorrow must make us dumb. It is a prime device of Satan, to supply the afflicted man with false reasons for keeping silence before God. Let us beware of the temptation to brood sullenly over our wounds. If we can say nothing else, we can say, "I am oppressed: undertake for me." (Isai. xxxviii. 14.)

We see, secondly, in these verses, what kind of prayers a believer ought to make to God in time of trouble. Once more the Lord Jesus Himself affords a model to His people. We are told that He said, "Father, if thou be willing, remove this cup from me: nevertheless, not my will, but thine be done." He who spake these words, we must remember, had two distinct natures in one Person. He had a human will as well as a divine. When He said, "Not my will be done," He meant that will which He had as man, with a body, flesh and blood, like our

own.

The language used by our blessed Master in this place shows exactly what should be the spirit of a believer's prayer in his distress. Like Jesus, he should tell his