Commentary Critical and Explanatory
Luke 22:38
And they said, Lord, behold, here are two swords. And he said unto them, It is enough.
And they said, Lord, behold, here are two swords. Honest souls! They thought He referred to present defense, for which they declare themselves ready, no matter what might be the issue; though they significantly hint that two swords would make sorry enongh work. But His answer shows that He meant something else.
And he said unto them, It is enough - not 'Two will suffice, but 'Enough of this for the present.' The warning had been given, and preparation for coming dangers hinted at; but as His meaning had not been apprehended in the comprehensive sense in which it was meant, He wished to leave the subject.
The Evening in the upper room had now passed into night; because Jesus seemed to linger over that hallowed scene, breathing forth heavenly discourse after the Paschal and Eucharistic services were over, not caring to break up His last and sweetest fellowship with them a moment sooner than the dark work before Him required. But the closing act of that heavenly fellowship is omitted by our Evangelist, though happily supplied in the first two Gospels.
THE CLOSING HYMN
"And when they had sung an hymn, they went out unto the mount of Olives [ humneesantes (G5214)]. literally, 'having hymned;' that is, having chanted, according to the Jewish practice at the close of the Passover, the second part of what the Jews call The Great Hallel. It consisted of Psalms 115:1; Psalms 116:1; Psalms 117:1; Psalms 118:1; the first part of it, embracing Psalms 113:1 and Psalms 114:1, having been sung during the Paschal supper. Or, if our Lord and His apostles sang the second part of this immediately after the Passover, and before instituting the supper, what they closed their hallowed meeting with may have been portions of Psalms 120:1; Psalms 121:1; Psalms 122:1; Psalms 123:1; Psalms 124:1; Psalms 125:1; Psalms 126:1; Psalms 127:1; Psalms 128:1; Psalms 129:1; Psalms 130:1; Psalms 131:1; Psalms 132:1; Psalms 133:1; Psalms 134:1; Psalms 135:1; Psalms 136:1, which were sometimes sung on that occasion. At any rate, the strain was from a portion of the Psalter eminently Messianic; a portion in which the mystery of redemption is richly conveyed to the spiritual mind. Bengel has a remark here more quaint than correct. 'That Jesus prayed,' he says, 'we often read; that He sang, never.' But to "sing forth the honour of God`s name, and make His praise glorious," is a duty so frequently and peremptorily inculcated on men, that it is inconceivable that "the Man Christ Jesus" should have passed His life without ever so using His voice; and the saints feel this independently of the command to be the most exalted and delightful exercise of heart and flesh, and a bright earnest of heaven itself, who shall say that Jesus, amidst the "sorrows" with which He was so familiar, and the "grief" with which He was "acquainted," did not get such "songs in the night," as turned His darkness into light? What a spectacle would that have been-the eleven disciples trying, as best they could, to cheer their sorrowing hearts with those songs of Zion which the Paschal season invariably brought round, and their level standing mute beside them. To me this is inconceivable. But the hymn is over. The scenes of the upper room have closed, and for the last time the disciples go forth with their blessed Master to the Mount of Olives, in whose garden was now to be transacted the most mysterious of all passages in the Redeemer`s History. Remarks:
(1) The heart-breaking reproach which Jesus had already experienced, but which was soon to come down upon Him in its cruelest and most cutting form would seem enough to bear without being aggravated by the desertion of His own disciples. But both these were in the cup which was given him to drink, and both seem to be comprehended in that affecting prophetic complaint, "Reproach hath broken My heart, and I am full of heaviness, and I looked for some to take pity, but there was none; and for comforters, but I found none" (Psalms 69:20). See the note at John 16:32.
(2) Who can fathom the mingled bitterness and sweetness of the cup which was given to Christ to drink? That there were high ends of righteousness and grace which demanded that penal death, who can doubt with those words of Yahweh ringing in his ears, "Awake, O sword, against My Shepherd, and against the Man that is My Fellow, saith the Lord of hosts; smite the Shepherd!" Jesus heard those words, and knew that, summoned by that call, the Jewish officers, with Judas at their head, were coming to apprehend Him, and even then making their arrangements. Little did anyone then think that Jewish malignity and the awful treachery of covetous Judas were but "doing what God's hand and counsel determined before to be done." But Jesus knew it, and knew that those unconscious instruments of His approaching apprehension, condemnation, and death, were only held back until the Voice should say, Awake now, and smite the Shepherd! Mysterious words, considering Whence they came, and against Whom they were directed! Who, in the view of this, shall say that the death of Christ had not penal ingredients, of bitterest taste? But O the sweetness of these words, "MY Shepherd-the Man that is MY FELLOW!" What inconceivable solace would they carry in their bosom to Him who now referred to them! Accordingly, as if this pretend smiting was hardly present to His mind at all, it is the desertion of Him by those whom most He loved-their being "stumbled in Him that very night-that seemed so painfully to occupy His thoughts. And yet with what affecting gentleness and love does He announce it-adding, as if unwilling to leave the wound sticking in them, "But after I am risen, I will go before you into Galilee! a bright glimpse of the coming fruits of His sufferings which to Himself, who understood it better than they, would be like sunshine from out the cloud.
(3) After Peter, let none trust to the conscious strength of his attachment and the warmth of his love to Christ, as any security against the foulest denial of Him in the hour of trial. Of all the Eleven, Peter was foremost in these. Whatever others might afterward prove themselves to be, none up to that time had stood so high as he. Yet this is the disciple whom His loving yet penetrating and faithful Master singles out and warns as of all the Eleven in the greatest peril; and we know what an affecting commentary on this the reset gave. Yet the last to discern such danger as Peter was in are just those who are most exposed to it and least prepared successfully to meet it. 'Me, Lord, me? Why single out me? Once at least have I been singled out from all the rest for clear perception of Thy glory and firm attachment to Thy Person; and am I to be the one man to give way on the approach of danger? Others may, but I never.' This was just the stone at which Peter stumbled. Had he distrusted himself, and betaken himself to his knees, there he had gotten strength to stand. "The name of the Lord is a strong tower: the righteous runneth into it, and is safe" (Proverbs 17:10). But what needed Peter this? He was safe enough-he knew it. His Master knew better, and bid him "watch and pray, that he enter not into temptation:" but we do not read that he did it. O if believers would but know that the secret of all their strength lies in that consciousness of their own weakness which sends them to the "Strong Tower" to find it, how many such falls would be averted!